The Mystical Union of Believers with Christ, Treatise · Chapter 6

The Mystical Union of Believers with Christ · Treatise · Chapter 6

p. 123CHAP. VI. A natural, and a legal Union with Chriſt. Wherein they ſeverally conſiſt. A moral Union proceeding from the former. The laſt Propoſition explained.

1. THere is a natural Union, or Oneneſs betwixt Believers and the Lord Jeſus; ariſing from the poſſeſſion which he taketh of them, and his reſidence in them: whereupon they are partakers of the ſame heavenly and ſpiritual nature with him; having Chriſt formed in them, and dwelling with them. Therefore I call it, for diſtinctions ſake, a natural Union, becauſe herein they agree in the ſame divine, and ſpiritual nature: elſe for the manner of its effecting, it is ſupernatural. This you have mentioned abundantly in the Scriptures, 2 Cor. 13.5. Chriſt is in you, except ye be r… probates; that is, If you are Chriſtians in good earneſt, ſuch as are ſound in the faith: unleſs you are perſons unapproved **Si quid habent Chriſti, & ſincerae pietatis. Calv. Niſi forte reprobi eſtis, i. e. improbi. Marian., p. 124ſuch as upon trial are found to deal falſely, and unfaithfully in the Covenant of God: except you are rotten at the heart, gilded metal, that will not abide the teſt and touchſtone, you muſt have Chriſt within you. It is not enough that Chriſt be preached unto you, but he muſt be revealed in you. As the Apoſtle ſpeaketh of his converſion and miſſion to preach the Goſpel, Gal. 1.16. When it pleaſed God who ſpearated me from my mothers womb, and called me by his grace, to reveal his Son in me. Not only called me to be an Apoſtle, and made known Chriſt unto me; but alſo called me to the fellowſhip of his Son Jeſus Chriſt, revealing him in me. The bond of this Union is the Spirit of Chriſt, which is ſhed abroad in to the hearts of God's peculiar people; and whereby the Lord Jeſus taketh up his habitation in them. For it is the Spirit that treateth with them in Chriſt's name, and takes poſſeſſion of them to his uſe and ſervice. For hereby we know that he abideth in us, by the Spirit which be hath given us, 1 Joh. 3.24. This is the firſt ſort of Union betwixt Chriſt and Believers, which we call a natural union: and it is wrought by the Spirit of Chriſt that dwelleth in them. Concerning which, I will enlarge a little, for the better clearing it to your underſtandings, under five Heads.

1. This dwelling of Chriſt in the ſouls of his people by his Spirit, whereupon doth ariſe a natural union with him, is the ſame thing, for ſubſtance with the poſitive part of the grace of regeneration: whereby the principles of holineſs and new obedience are introduced into them; and the image of God is reſtored upon their natures. For it is hereby that the holy Ghoſt maketh his entrance into p. 125them, and fixeth his ſettlement with him. You know that regeneration or ſanctification (take it for the firſt ſaving change, or diſtinguiſhing work, upon the ſoul) conſiſteth of two parts. 1. There is a privative part, or the mortification and ſubduing the principles and habits of ſin. 2. There is a poſitive part, or the introduction of new principles of grace, and holineſs. There is, 1. A blotting out the image of the devil. 2. Stamping upon a mans heart the divine nature again. You read of them diſtinctly, A taking away the heart of a ſtone, and giving an heart of fleſh, Ezek. 11.19. There is a removing of the old man, and a bringing in of the new man, which is created after God. Now Chriſt's being in his people by his Spirit, is the ſame thing, for ſubſtance, with this poſitive part of regeneration. By the mortification of ſin, Satan is outed of his poſſeſſion of the ſoul: and by the implantation of ſpiritual grace Chriſt enters, and taketh poſſeſſion of the ſoul; by the renewing of the holy Ghoſt. Thus you have it explained (for one expreſſion there ſeemeth to be exegetical of the other) Ezek. 36.26, 27. A new heart will I give you, and a new ſpirit will I put within you. And I will take away the ſtony heart out of your fleſh, and I will give you an heart of fleſh: and I will put my Spirit within you. Mark it, by the renovation of the heart God's Spirit is ſaid to be within us. And by the waſhing of regeneration the holy Ghoſt is ſaid to be ſhed upon us abundantly, Tit. 3.5, 6. In the new birth Chriſt is formed in the ſoul, by the working of the Spirit.

2. Where Chriſt doth come, by the operations of his Spirit, to dwell in the hearts of his people, he doth at the ſame time make his entrance in their p. 126whole perſons; and take ſeizin and poſſeſſion of all their powers and faculties unto his uſe and ſervice. The plian meaning is this; that the work of ſanctification is a through-work, wrought upon the whole man: there is grace infuſed into every part and faculty. As in the work of mortification, all the habits of corruption are ſubdued; ſo in the work of renovation or vivification, all the ſeeds of holineſs are introduced: the whole man is purified as Chriſt is pure. The common gifts of the Spirit are beſtowed many times ſingly, and apart one from the other: but ſpecial ſanctifying graces are planted together. This I lay down, that you may not deceive yourſelves in this matter, by thinking Chriſt is in you, when you are ſtrangers unto him. There is great proneſs in us to miſtake upon this account; and to flatter our ſelves in this caſe: for ſome common workings upon the heart, to conclude that ſaving grace is planted in the heart. And therefore mind what I ſay, to prevent this ſelf-cozenage; that where a perſon is cleanſed ſavingly, and effectually, there is an univerſal purification of the whole man; and all the graces, in the ſeed of them, are infuſed together. As all old things paſs away, ſo every thing is made new, 2 Cor. 5.17. The underſtanding is renewed with ſaving knowledge of the mind of God; and the will is brought into a bleſſed ſubjection to the will of God; the conſcience is furniſhed anew with tenderneſs and faithfulneſs: the affections are renewed by being turned into their right channel, and pointed upon their right objects: love and delight upon God, and hatred and ſorrow towards ſin; and what is diſpleaſing unto the Lord: the heart is principled anew, with ſincerity and ſingleneſs; and truth put p. 127into the inward parts: the memory is made a treaſury and ſtore-houſe of good things; and the body is fitted to be ſubſervient unto the ſoul, in wayes of holineſs. Thus I might run over the ſeveral branches of this work. There is vigour and activity put into the ſoul, to do the will of God commanding; and patience to ſuffer, and be contented under the will of God diſpoſing: there is the grace of moderation, to guide in proſperity; and the grace of faith, to ſupport under affliction and trouble: and the man is prepared and fitted unto every good word and work, 1 Theſ. 5.23. And the very God of peace ſanctifie you wholly; and I pray God, your whole ſoul, and ſpirit, and body be preſerved blameleſs, unto the coming of our Lord Jeſus Chriſt. Mark it Sirs, the work of ſanctification is a very extenſive and diffuſive work; it leaveneth the whole man, both the inſerior and ſuperior faculties of the ſoul; the animal and the rational powers; and the body likewiſe. So that it is not ſome ſlight trouble upon the conſcience for ſin, or a little touch upon the affections, or inclinations towards the Kingdom of God, that will evidence you to be ſanctified; for ſanctification ingageth the whole man in an holy compliance with the wayes of holineſs, and the intereſt of Jeſus. As a partial repentance, in the exerciſe of it, which ſtriketh at ſome ſins only, and leaveth a man in the allowance of others, is but a feigned repentance: ſo partial workings upon the heart, are but common workings; they will not amount to ſaving grace, Jer. 3.10. When Chriſt entereth by his Spirit into any of the children of men, he doth take poſſeſſion of them wholly, and ſet up his reſidence in every part and faculty.

3. In this work of the entrance of the Spirit into p. 128to a mans ſoul, whereupon Chriſt is ſaid to be in him, and to dwell with him, and poſſeſſion is taken for his uſe and ſervice; the ſoul of that man is altogether paſſive. My meaning is this, It is not in the power of any perſon upon the earth to plant grace in his own ſoul, or to confer the habits of holineſs upon himſelf: nor doth he contribute any active aſſiſtance in the performance of it; but is wholly wrought upon by the mighty power of God, and the effectual operation of the holy Ghoſt. We are apt to imagine, that it is in our own power to make a ſaving change within our ſelves: that we can convert and turn to God at any time, and repent when we pleaſe. As Luther ſaid (in point of merit) there is a Pope in every mans belly: ſo may I ſay in this caſe, there is a tang of Pelagianiſm in every mans heart: and hence it is they take incouragement to procraſtinate, and delay, in the matters of ſalvation, they think they can repent when they will; if it be but upon their death-bed. But Sirs, it muſt be a day of power that maketh you willing: A as, if God ſhould give you up unto your ſelves, you would periſh for ever in your unregeneracy. The planting grace in the heart is a turning the courſe of corrupted nature; it is as a quickning the dead: it is a creating and infuſing of how principles into a man; **Opus hoc converſionis ſive duobus effici non poteſt: Uno a quo fit, altero in quo fit. Deus eſt …tor ſal…is, liberum arbitrium tantum capax. Bern. Obſervetur, in primo actu veluntatis, qui procedit à gratia praeveniente, voluntatem eſſe motam, non moventem. Aquin. prima ſecundae q. 111.of which there is nothing in us by nature, but a contrariety and repugnancy thereunto. Eph. 2.5. Even when we were dead in ſins, he hath quickned us together with Chriſt. And v. 10. For p. 129we are his workmanſhip created in Chriſt Jeſus unto good works. So that it is not mans free will, but God's free grace and his infinite power, by which it is wholly wrought: and to him alone doth belong the glory of it.

4. Although we are wholly paſſive in this work of regeneration, or planting grace into our hearts, (whereby Chriſt entereth into, and taketh poſſeſſion of us) and we contribute no manner of active affiſtance therein: yet there is ſomething required at our hands, in order to the attainment of this grace; and that we may be made partakers thereof. This is well to be noted, that it may prevent our abuſe of this doctrine, and that we may not turn the grace of God into negligence, and ſlothfulneſs. For will ſinners be apt to argue thus: if it be God alone by his infinite power who can imprint grace upon our hearts, and this he doth without our concurrent aſſ…ſtance; then we may fit ſtill, and let the Lord perform his own work; if he pleaſe to convert and ſanctifie us, we ſhall be converted; and if not, all our indeavours are to no purpoſe. But Sirs, this is to pervert the grace of the covenant; God forbid, there ſhould be ſuch curſed inferences drawn from this excellent doctrine: although it tendeth to advance and magnifie the free grace and power of God, yet it gives no manner of incouragement to the ſloth and careleſsne's of men. For though we are not active in the planting grace into our ſouls, yet there is ſomething expected at our hands, in order to the a tainment thereof. Although we cannot convert our ſelves, yet we are to wait upon God, that we may be converted by him: and are to attend upon the means which he hath appointed; and wherein he is p. 130wont, to meet the ſouls that ſeek him. Although we cannot cleanſe and ſanctifie our own ſpirits, yet we are diligently to ſearch the Scriptures, and to preſs arguments upon our ſelves from the Scriptures, and to give conſtant attendance upon God in his Ordinances, which are the ſpecial inſtruments he is wont to make uſe of, whereby to convey the ſpirit of ſanctification. **S…bordinata non ſunt opponenda, ſed componenda. Auditio hominis irregeniti etſi converſionem non inchoat; Eſt camen ordmarium requiſitum quod converſionem ordinariam a…tecedit; tanquam quaedam ad eam nondum exiſtentem praeparatio. Wendel. Syſt. majus.And this is none other, then what God looketh for at our hands, Ezek. 36. v. 26. compared with v. 37. A new heart alſo I will give you, and a new ſpirit I will put within you, and I will take away the ſtony heart out of your fleſh, and I will give you an heart of fleſh. But then v. 37. Thus ſaith the Lord God, I will yet for this be enquired of, by the houſe of Iſrael, that I may do it for them. Though we cannot mortifie and ſubdue our own corruptions; yet we ſhould reaſon the caſe with our ſelves, and be much in expoſtulation with our own hearts; why we ſhould be ſo vile and fooliſh, as to ſerve baſe luſts and corruptions, and to turn our backs upon the Lord? and though we cannot put the principles of holineſs into our own ſouls; yet we muſt follow after God by prayer and ſupplication, that he may graciouſly ſend forth the holy Ghoſt to plant them in us. And this ſeemeth to be one of the great ends of God, in laying his commandments upon us, though we have no ſtrength or ability to the performance of them; that we might turn the commandment into prayer, and be earneſt with him to work in us, what p. 131he requireth to be within us, Jer. 31.18. Turn thou me, and I ſhall be turned; for thou art the Lord my God, Pſal. 51.6, 7, 10. Behold thou defireſt truth in the inward parts, and in the hidden parts thou ſhalt make me to know wiſdom. Create in me a clean heart O God, and renew a right ſpirit within me. It is juſt for all the world in the caſe of a private man or woman, as it is in the work of a Miniſter: It is not within the power of the moſt excellent Preacher in the earth to convert one ſoul; but it ſhould be his care to preach ſuch heart-ſearching truths, and to preſs upon ſinners ſuch awakening conſiderations, in ſeaſon, and out of ſeaſon, as may have a tendency towards converſion: to inſtruct in meekneſs them that oppoſe themſelves, not as it he could give them repentance, but if peradventure in the uſe of the means God may give them repentance, 2 Tim. 2.25, 26. So it is with ſinners themſelves; they cannot bring ſpiritual life into their own ſouls; yet they may wait upon God in the duties which he hath required, and be earneſt with the Lord to ſpeak the word that their ſouls may live in his ſight. As we are to ſerve God with grace, or in the exerciſe of grace, when it is beſtowed; ſo we are to ſeek unto him for grace, that it may be conferred. And pray mind it Chriſtians, this will be enough to ſtop the mouths of impenitent ſinners, and render their plea, of inability to convert themſelves, invalid. Why thou ſinful wretch, who thus cavilleſt againſt the Lord, haſt thou duly and diligently ſet upon the diſcharge of that work, which God calleth for in order to converſion? That is a notable acknowledgment, Dan. 9.13. We made not our prayer before the Lord our God, that we might turn from our iniquity, and underſtand thy truth. If Daniel p. 132had onelyonly confeſſed that they had not turned from iniquity, might ſome captious ſinner have been apt to ſay, alas we had no power, we were not able to turn of our ſelves; yea, but ſaith that holy man, we have neglected the means which God hath appointed to turn us; ſo put it home to thy conſcience, haſt thou not reſiſted the Spirit whereby God hath many times ſtriven with thee? Haſt thou not neglected to ſtudy the word, or reſtrained prayer before the Lord, wherein peradventure he might have been found by thee? Thus I might inſtance in other particulars, but I proceed?

5. Theſe principles of grace infuſed into the ſoul, in the work of Regeneration; or this image of God reſtored upon the ſoul by the Spirit, in the day of converſion, may be called Chriſt in us; and the Lord Jeſus may be ſaid thereby to dwell with us; and that upon a fourfold account eſpecially. Becauſe

1. This grace is derived upon the ſoul, out of the fulneſs of Chriſt.

2. Hereby we are made conformable unto Chriſt.

3. The Holy Ghoſt implanting it, doth act in Chriſts name.

4. Hereby we become his ſervants, and poſſeſſion is taken of us to his uſe.

1. It may be called Chriſt in us, becauſe the habits of grace infuſed into the ſoul are derived upon us out of Chriſts fulneſs. The whole ſtock of grace was put into the hands of the Mediator, and from thence it is communicated unto Gods choſen people. When the Lord Jeſus was anointed with the Spirit without meaſure, it was put into his hands as into a common Store-houſe, or Magazine, that p. 133from thence the Elect of God might be furniſhed. It was put into him as into a fountain, that out of that fountain our veſſels might be filled. It pleaſed the Father that in him ſhould all fulneſs dwell, Col. ….19. And out of his fulneſs we all receive, and that grace for grace, John 1.16. And therefore it is called, The Law of the Spirit of life which is in Chriſt Jeſus, Rom. 8.2. It is in him originally, in us derivatively, being imparted to us from him.

2. Hereby Chriſt may be ſaid to dwell in us, becauſe grace doth render a man conformable to Chriſt. In the work of Regeneration our natures are faſhioned according to his nature. As there is an anſwerableneſs between a Copy and the Orignal from whence it is tranſcribed; there is line for line, and ſentence for ſentence, word for word, and letter for letter: ſo take the humane nature of Jeſus Chriſt, as he was anointed by the Holy Ghoſt, and the nature of a Perſon ſanctified; and there is a ſuitableneſs between them: there is love for love, and joy for joy, and hatred for hatred; they have the minde of Chriſt, and the meekneſs of Chriſt, and the long-ſuffering, and compaſſion, and gentleneſs of Chriſt, and the like. Therefore they are ſaid to purifie themſelves as he is pure, 1 John 3.3.

3. By the grace of Regeneration, the Lord Chriſt is ſaid to take up his abode in us, becauſe the Holy Ghoſt in that work doth act in his name: as purchaſed by Chriſt, and receiving commiſſion from him, and being ſent by vertue of his Prayer and Interceſſion, John 16.16. I will pray the Father, and he ſhall give you another Comforter, that he may abide with you for ever; even the Spirit of truth, whom the world cannot receive. In the tranſactions of the p. 134everlaſting Covenant, our Lord Jeſus undertook to ſanctifie, and comfort, and to quicken and ſtabliſh his people; and by the Spirit of truth he doth accompliſh that undertaking. By his death the Spirit was purchaſed, and in his name he is ſent.

4. The grace of Regeneration may be ſtiled Chriſt dwelling in us, from the tendency of it; which is to bring ſinners in ſubjection to the Government of Chriſt, and to make them ready to obey the Laws of Chriſt. Hereby we become his Servants, and poſſeſſion is taken of us to his uſe and behoof: that we may cleave unto him, and be followers of him, Col. 3.24. For ye ſerve the Lord Chriſt, Mat. 19.28. Ye that have followed me in the Regeneration, &c. that is, in your regenerate condition, in the exerciſe of that grace, which was beſtowed upon you in your New-birth; for ſo it may be well underſtood. The grace of Regeneration plucketh ſinners out of the Kingdom of Satan, and ſeizeth on them for the ſervice of Chriſt, carryeth us out to him, and maketh us obedient to his Laws and Dominion. This may ſuffice to be ſpoken to the firſt branch of that Ʋnion, which is between Chriſt and Believers; or the firſt ſort of Conjunction betwixt them.

2. There is a legal Conjunction and oneneſs thereupon ariſing from a Believers reception of Chriſt, cloſing with him, and getting into him. Such an Union as there is between the principal Debtor and the Surety, who hath paid the debt for him, and made over that payment unto him. The Law reckoneth them as one: what payment the Surety hath made for the Debtor in his name, and firmly made over unto him, the Law accounts it as if the Debtor himſelf had paid it; and diſchargeth him p. 135thereupon, as if it had been his own perſonal Act and Deed: becauſe of that intimate relation, or oneneſs, that is betwixt them in the eſtimation of the Law. Such an union there is between Chriſt and his people; and therefore we call it a legal union, becauſe it hath a ſpecial reference unto the Law of God, which acquitteth the perſon thus united to Chriſt, by vertue of the ſufferings and ſatisfaction of Jeſus Chriſt; as fully and firmly, as if the party himſelf had ſuffered and ſatisfied. And likewiſe we call it a legal union, becauſe of the analogy it beareth unto the proceedings of Law in Courts of Judicature amongſt men. The bond of this union is a ſaving faith, whereby Believers receive Chriſt, and take hold on him. As by the Spirit of Regeneration Chriſt doth take hold of their ſouls; ſo by a living faith of the operation of the Spirit, they are inabled to take hold of the Lord Jeſus: and ſo they are compacted and knit together. You know faith is ſet forth by ſuch expreſſions, a receiving of Chriſt, and taking hold of him, John 1.12. But to as many as received him, to them he gave power to be the ſons of God; even to them that believe on his name. Mark it, we receive Jeſus Chriſt, and take him home to our ſelves, by believing on the name of our Lord Jeſus Chriſt. As under the Law, when a man q. d. ran for refuge and protection to the Altar, he was wont to lay hold upon the horns of the Altar: ſo by faith a ſinner betaketh himſelf for ſhelter and ſecurity unto Chriſt, and layeth hold upon Chriſt, Heb. 6.18. That we might have ſtrong conſolation, who have fled for refuge to lay hold on the hope ſet before us, **We who to flee from deſerved wrath, have taken our courſe towards Jeſus; in hope to get the Salvation offered to us in him. Dickſ. in loc.that is, upon Jeſus Chriſt the object of our hope, and confidence; who is ſet p. 136before us in the Goſpel, as the perſon in whom we are to truſt; and upon whom to rely and place our hope. By faith we lay hold upon him: and by this laying hold on Chriſt a Believer is joyned unto Chriſt, and made one with him. By faith we are in him, and put on his righteouſneſs, Phil. 3.9. That I may be found in him, not having mine own righteouſneſs which is of the Law, but that which is through the faith of Chriſt, the righteouſneſs which is of God by faith. It is of God] he provided it for us: and it is made over to us, and becometh ours by faith in the Mediator. This is the Second Branch of the mutual conjunction between Chriſt and a Believer, and the union thereupon: the bond whereof is faith in Chriſt. Concerning which I will propoſe onelyonly theſe four things to your ſerious peruſal, and meditations.

1. That the Holy Ghoſt in the writings of the Scriptures, doth diſtinctly ſpeak of a fourfold faith.

There is

1. An Hiſtorical Faith.

2. A Temporal Faith.

3. A Faith of Miracles.

4. A ſaving and juſtifying faith in Chriſt, which is the bond of our union with the Lord Jeſus.

As this is an ordinary School-diſtinction, ſo it is a Scripture-diſtinction which hath its warrant from the word, and its foundation in the word of God.

1. There is an Hiſtorical Faith, whereby we believe the Scriptures, and the matters therein contained to be Divine Truths, and to have proceeded p. 137from God, **This is by ſome called a dogmatical faith.ſuch a faith the Apoſtle ſuppoſed to have been in Agrippa, in reſpect to the writings of the Old Teſtament, Acts 26.27. King Agrippa, believeſt thou the Prophets? I know that thou believeſt, q.d. I am confident thou art perſwaded of the truth of thoſe things. Agrippa being a Jew, and always converſant in Judea, could not be ignorant of the Scriptures; and Paul takes it for granted, that he who owned their Original to be of God, and that in them was diſcovered nothing but the truths of God. I know that thou believeſt, I am well aſſured thou dareſt not deny their Divine Authority. This we call an Hiſtorical Faith, becauſe it aſſenteth to the truth of the Hiſtory of the Bible, as it is a Narrative of things done, and containeth Predictions of things to be done: as it comprehends matters of fact mentioned to be performed, Doctrines aſſerted, Propheſies and Promiſes to be fulfilled, and the like. And pray mark it Sirs, this faith is diverſifyed according to the different teſtimony on which it is bottomed. **Quia teſtes, quibus fidem adhibemus, ex lege & ordine communi, ſunt homines vel Deus: idcirco ſicut teſtimonium ſic etiam fides diſtinguitur in humanam & divinam, prout nititur teſtimonio vel humano vel divino. Ameſ. de fid. divin. verit.If it be built upon Education, or Cuſtom, the Opinions of Learned men, or the Traditions of our Fathers, and of the Church, and the like humane evidence; then it cannot amount no higher than to an humane faith. And it is to befeared, that the faith of the generality of people called Chriſtians, is of this ſort onelyonly. They believe the Chriſtian Religion to be the true Religion, and the Bible to contain p. 138the word of God. Why? Becauſe all their forefathers were of that Religion, and they were bred and brought up in that way; ſuch Miniſters have told them ſo, and they ſee many wiſe men are of that minde. They have the ſame grounds for their belief, as Mahometans and other Idolaters have for theirs. And, as one well obſerveth, theſe are Chriſtians rather by chance than by choice. If their lot had fallen amongſt Heathens, and worſhippers of ſtocks and ſtones, for the ſame reaſons they would have been of their Religion; they would have oppoſed the Goſpel upon the very ſame grounds, that now they embrace it. Divine truths may be believed by a meer humane faith, if the teſtimony be humane, upon which they are believed. **It being an impoſſibility that the aſſent to the matters of faith ſhould riſe higher, or ſtand firmer, than the aſſent to the teſtimony, upon which thoſe things are believed. My aſſent to the object believed, is according to my aſſent to the medium on which I believe it. Stillingf. Rational account. p. 112.A divine faith muſt be built upon a divineteſtimony: when a man doth believe the word of God, from thoſe divine Marks and Characters which are ſtamped upon it; from that mighty and ſupernatural efficacy which it hath, whereby God doth bear witneſs unto his word. Thus the Apoſtle obſerveth touching the Theſſalonians, that they received divine truths upon divine teſtimony; they received it as the …ord of God, for it came to them not in word onelyonly, but in power, and in the holy Ghoſt, and in much aſſurance, 1 Theſ. 1.5. i. e. It had ſuch a powerful influence upon their hearts and conſciences, that thereby they were aſſured it was of God.

2. There is a Temporary faith, which goeth a p. 139ſtep further than the former. When the judgement is not onelyonly convinced of the divine original and authority of the Scriptures: but thoſe convictions work in ſome meaſure upon the affections, that they are taken with the goodneſs and excellency of them. When the heart is carryed out in a kinde of love and liking to the Perſon revealing, and the Doctrines revealed; and there are ſome degrees of inclination towards a cloſure with thoſe Doctrines: onelyonly they are raiſed in them but for a fit, whiſt they are in a good mood (as we ſay) and it endureth but for a time, it cannot abide the trial; when any great difficulties attend their obedience unto the word, then they caſt it off: And for this reaſon it is called a temporary faith. Such a faith you meet with in ſome of the followers of Chriſt, whom yet he durſt not truſt; for he knew they were but hypocrites, though now they followed him, yet ſhortly they would ſet againſt him: when the Scene was altered, they would betray him, and of falſe friends become his profeſſed enemies, John 2.23, 24. Many believed in his name, when they ſaw the Miracles which he did: Jeſus did not commit himſelf unto them, becauſe he knew all men. Such was the faith of thoſe others mentioned as his Diſciples, John 6.66. From that time many of his Diſciples went back, and walked no more with him. And therefore it is obſervable what our Saviour ſpake to the Jews that believed on him, John 8.31. If ye continue in my word, then are ye …y Diſciples indeed. Then are ye my Diſciples] that is, then it will be evident that you are; then you will give undeniable proof **…es tum demum dicunt… fieri, cum inci piunt patefieri.that your faith is of the right kind, elſe you may page missing p. 142gracious habits, the Lord Jeſus taketh hold on their ſouls: and by putting forth this habit into act and exerciſe, they receive and take hold of the Lord Jeſus, Col. 2.6. As ye have therefore received Chriſt Jeſus the Lord, ſo walk in him, i. e. as you have believed on him, and imbraced or received him by believing. That is the firſt thing I would commend unto you, viz. this Scripture diſtinction of the ſorts of faith.

2. This juſtifying faith hath the Lord Jeſut Chriſt himſelf, for the ſpecial immediate object, with whom it cloſeth; and upon whom it is exerciſed. It is Chriſt himſelf who is primarily tendered in the offers of the Goſpel, and therefore true faith, of this fort, goeth forth unto him. The ſpecial conſideration under which a Believer goeth forth to Chriſt, in the actings of faith for juſtification, it is as dying and ſatisfying the juſtice of God: (and therefore uſually called faith in his blood) and the great incouragement whereupon a Believer is emboldened to act his faith, is the tender of the Goſpel, and the promiſes thereof: but it is Chriſt himſelf which is the ſpecial, immediate object, upon which faith as juſtifying is acted, and with whom it cloſeth. The ſinner being incouraged by the promiſe, doth embrace Chriſt in the promiſe. Hence it is commonly ſtiled faith in Chriſt, and a believing on the Lord Jeſus Chriſt, Acts 20.21. I have kept back nothing that was profitable unto you, &c. teſtifying both to the Jews and alſo the Greeks, repentance towards God, and faith towards our Lord Jeſus Christ. Mark it, as repentance hath God for its ultimate object, it is a turning from ſin, and returning unto God; even unto him: ſo faith hath Chriſt for its ſpecial object. The great fundamental act of faith, whereupon finners p. 143are juſtified, is converſant about Chriſt, Act. 26.18. That they may receive forgiveneſs of ſins, and an inheritance amongſt them that are ſanctified, by faith that is in me; foreign: by faith that is acted upon me, [upon Jeſus, for they are his words] It is by faith exerted and acted upon him, that forgiveneſs of ſins is conveyed: Unto that it ſeemeth to relate, and the other words to come in as a parentheſis; as if it had been, that they may receive forgiveneſs of ſins, by faith that is in me; and (alſo) an inheritance amongſt them that are ſanctified. It hath ſometimes appeared as ſtrange to me, to meet with deſcriptions of the nature of juſtifying faith, without ſo much as the mention of Jeſus Chriſt, the object upon whom it is acted. See the proceſs of the workings of the heart of S. Paul in believing; and how he taught in the Churches of Chriſt. Firſt he was deadned as to expectation of life from the Law, the firſt Covenant: and then he addreſſeth himſelf for juſtification unto Chriſt, by believing on him, who is the only Mediator of the ſecond Covenant. That Text is very full, and worthy to be wrot on our hearts in letters of gold, and as with the pen of a diamond, Gal. 2.16. Knowing that a man is not juſtified by the works of the law, but by the faith of Jeſus Chriſt; even we have believed in Jeſus Chriſt, that we might be juſtified by the faith of Chriſt, and not by the works of the Law: for by the works of the law ſhall no fleſh be juſtified.

3. The ultimate or compleating act of this juſtifying faith, whereby it becometh ſuch, is a fiducial reſting or relying upon Chriſt, for righteouſneſs and acceptation with the Lord: and for all the ſpiritual benefits that follow thereupon. That which I aim at is this; That juſtifying faith is not abſolved and p. 144compleated, by a bare aſſent of the underſtanding; but it doth evidently include an act of the heart. With the heart man believeth unto righteouſneſs, Rom. 10.10. If thou believeſt with all thine heart, Acts 8.37. And the ſpecial act of the heart is a reliance upon Chriſt: leaving a mans ſoul in his hands, upon the articles of the Covenant of grace: leaning upon his merits for acceptance with God: receiving him as he is offered to ſinners in the Goſpel; and truſting in him, for acceptance and ſalvation. Thus we have it explained, Eph. 1.12, 13. That we ſhould be to the praiſe of his glory, who firſt truſted in Chriſt. In whom alſo ye truſted, after that ye heard the word of truth, the Goſpel of your ſalvation: in whom alſo after that ye believed, ye were ſealed with that holy ſpirit of promiſe This is the faith both of Jew and Gentiles: We first believed, unto whom the word of ſalvation was firſt ſpoken; and afterwards ye alſo believed in Chriſt. What is this believing? Why, it is a truſting in Chriſt. Firſt the ſoul heareth the word of ſalvation promiſed in Chriſt, and aſſenteth to the truth of that word, and thereupon is perſwaded to make his actual application unto Chriſt, and truſteth in him for ſalvation, Pſal. 2.12. Kiſs the Son, leſt he be angry, and ye periſh from the way: when his wrath is kindled but a little; bleſſed are all they that put their trust in him: q. d. There is no way of avoiding deſtruction from Chriſt, but by believing in him, reſting upon him▪ they are the bleſſed of the Lord that put their truſt in him. **Sed multum inter eſt, utruns …iſque credat ipſum eſſe Chriſtum, & utrum credat in Chriſtum. Nam ipſum eſſe Chriſtum & daemones crediderunt: Ille enim credit in Christum qui & ſperat in Chriſtum & diligit Chriſtum. Aug.Indeed there are many acts of the ſoul required unto this faith, and comprized p. 145therein. If a man believe in Chriſt he muſt have ſome competent knowledge of the nature of Chriſt, and his mediatory office, and ſatisfaction: there muſt be a firm and lively aſſent to the truth of the Goſpel; a ſenſe of the evil of ſin; and the inability of all other means beſides the righteouſneſs of Chriſt, to recover the ſinner out of his loſt condition: But now a fiducial reliance upon Chriſt for ſalvation, is the laſt compleating act. For when the ſinner being driven from all other refuges whatſoever, doth not only hunger and thirſt after the righteouſneſs of Chriſt, but actually renounceth every thing for him, and embraceth him as his Saviour; caſting his ſoul, and all his ſpiritual concernments into Chriſt's hands; and reſting upon him alone for ſalvation as he is offered in the Goſpel, this is a juſtifying and ſaving faith. As a ſelf-juſticiary relieth upon his own righteouſneſs; ſo a true believer r…ſteth upon Chriſt's righteouſneſs. This is ſet forth by coming unto Chriſt, Mat. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you reſt. Come unto me, that is, believe in me, place your hope and confidence in my righteouſneſs. The Lord Jeſus in the Goſpel is ſet forth as a propitiation; he was ſent to be the Redeemer of loſt ſinners: Now when a perſon being affected with his loſt eſtate, ſenſible of the wrath of God, and the inſupportableneſs of it, and labouring under the burden of ſin, doth come unto Chriſt as ſuch, and make uſe of him to that end: namely to be his Redeemer, and doth reſt upon him to make atonement for his ſoul; this is to believe with a juſtifying faith, Joh. 6.35. He that cometh unto me ſhall never hunger, and he that believeth in me ſhall never thirſt. It is a looking unto Chriſt alone, for redemption p. 146and deliverance upon his account. As the brazen Serpent was an eminent type of the Lord Jeſus, Num. 21.8, 9. ſo the Iſraelites looking up thereunto, did ſignifie our faith in Jeſus, by whom our diſeaſes are healed. When a poor ſinner is ſtung in his conſcience with the fiery Serpent of the guilt of ſin, and being filled with dread in apprehenſion of the ſad conſequents of it, doth look up unto Chriſt, as held forth upon the pole of the Goſpel to be a Saviour, and doth reſt upon him; expecting redemption only through his blood; here are the workings of a juſtifying faith, Joh. 3.14, 15. As Moſes lifted up the Serpent in the wilderneſs, even ſo muſt the Son of man be lifted up: [by dying on the Croſs; or by the publication and tender of his death and righteouſneſs in the Goſpel] That whoſoever believeth in him ſhould not periſh, but have eternal life. This is the third particular which I intended to commend to you, for opening the nature of faith, which is the bond of our union with Jeſus Chriſt.

4. Wherever, and in what ſoul ſoever, there is this fiducial reliance upon Chriſt, and his righteouſneſs, in a ſaving way; there is alſo, as a neceſſary companion thereof, an univerſal ſubjection to the will of Christ, and a ready ſubmiſſion to his government. This I add, in the laſt place, to prevent (if it be poſſible) the abuſe of this doctrine by carnal hearts; and to ſtop the mouth of thoſe clamours, which are raiſed by ſome againſt it, and the aſperſions which they caſt upon this evangelical truth; as if it were not a doctrine according to godlineſs. Will ſuch be ready to ſay, This doctrine will imbolden ſinners in their preſumption, and vain confidence. If to believe ſavingly on Chriſt, be to reſt on him for p. 147ſalvation, who will not think that be doth believe? What carnal wretch will not ſay, that he doth rely upon Chriſt? But mind it Sirs, it is not a thinking or ſaying he doth rely upon Chriſt, will give a man an intereſt in him; but when he doth reſt upon him indeed, as he is propounded for a Saviour in the Goſpel. And ſuch a faith will purifie the heart, and cauſe the perſon believing to bring forth fruits of holineſs, in the converſation. Elſe it will be an evidence that he doth but pretend thereunto, and doth not reſt upon Chriſt in truth. For although it be not the work faith [or faith as it is a ſpiritual act and work] not the works of faith, that juſtifie a ſinner in the ſight of God: yet that faith which giveth him a title to the righteouſneſs of the Mediator; by whom alone he can be juſtified, muſt be an operative and working faith; ſuch as purgeth the conſcience from dead works, and bringeth the ſoul into ſubjection unto Chriſt's Laws, and Government. To this purpoſe the words of the Apoſtle James are obſervable, Cap. 2.14. What doth it profit my brethren, if a man ſay he hath faith, and have not works? can faith ſave him? It is not ſaid, though he have faith and have not works; for where there is faith in the heart, there will be new obedience in the life: but if he ſay that he hath it, if he be a pretender to it; can ſuch a dead, lifeleſs, pretended faith ſave him? Chriſt is held forth in the Goſpel, not only as a Redeemer, but as a Lord and a Lawgiver: and theſe are inſeparably connected and knit together. He that preſumeth to divide between what God hath joyned together; that will accept of Jeſus as a Saviour, but not as a Soveraign, doth not indeed receive the Chriſt of God, but an idol ſtamed by his own heart. Whom he doth ſave, he p. 148will rule and govern, Heb. 5.9. He became the Anthor of eternal ſalvation, unto all them that obeyed him. I ſhall not need to trouble you with controverſal points, as whether faith, quà juſtifying [under that very notion or conſideration] doth receive Chriſt as a Lord? This is acknowledged on both hands, that the faith which juſtifieth doth receive Chriſt in al his offices, as a Prophet to inſtruct and guide us in the ways of God; as a King, to exerciſe, rule, and dominion over us; and as a Prieſt, to reconci…e and make interceſſion for us. If we come to Chriſt for ſalvation, we muſt take his yoke upon us, Mat. 11.28, 29. For a dividing faith is a falſe hypocritical faith, to whom Chriſt giveth remiſſion of ſins, he giveth repentance alſo. He ſaveth us by the waſhing of Regeneration, and the renewing of the Holy Ghoſt: So that if we receive him as a Saviour, we muſt have him as a Sanctifier; for he ſaveth by ſanctifying, and conducteth ſinners to eternal peace, by guiding their feet in the ways of peace.

Thus I have ended together, the myſtical union betwixt believers and the Lord Jeſus (which I mainly drove at, and intend, when I ſhall ſpeak of it afterwards as the foundation of our communion with Chriſt, and receivings from him:) as alſo the ſixth Propoſition laid down to open the manner of the Conjunction between Chriſt and his people, and their oneneſs thereupon. There are two Propoſitions more yet behinde, which I come now to inſiſt upon, that I may finiſh my anſwer to the third General Head.

7. Propoſ. 7. From this myſtical union of a Believer with Chriſt, or being ingraffed into Chriſt, there doth flow another ſort of union between p. 149them, whereof love is the bond: which may be well improved as an evidence of the former, and it is uſually called a moral union. Such an oneneſs as there is between the deareſt friends, whoſe hearts are linked together in the bond of amity, and mutual affection. We ſay ſometimes of intimate friends, they are ſo nearly conjoyned as if they were but one; as if the ſame ſoul did animate both in their bodies. **Amor non eſt deſiderium aut appetitus, ut ab omnibus bactenus traditum: Nam cum potimur amatâ re, non manet appetitus. Eſt igitur affectus, quo cum re amatá aut animur, aut unionem perpetuamus. Scalig. Exerc. 301. Anima eſt ubi amat, potiùs quam ubi animat.Deut. 13.6. Thy friend, which is as thine own ſoul. So are the Lord Jeſus and his peculiar people knit together. He hath a very dear and inflamed affection to them. He loves them that love him, Prov. 8.17. His delights are with the ſons of men, Prov. 8.31. And on the other hand, he is in their hearts, ſo as to live and die together. It is the greateſt pleaſure believers have in the world, to be contemplating the excellencies of Chriſt, and converſing with him: it is that which doth yield them the moſt ſolid content and ſatisfaction; and they are ſtill hungry and thirſting after the further enjoyment of him: as if they could never have enough of fellowſhip and ſociety with him, John 21.17. Peter was grieved, becauſe he ſaid to him the third time, loveſt thou me? And he ſaid unto him, Lord thou knoweſt all things, thou knoweſt that I love thee. He could hardly bear it, to have his love to Chriſt called in queſtion. This union is notably ſet forth in the Song of Solomon: You have many paſſages for it, I will tranſcribe a few of them. See the workings of their p. 150hearts towards Chriſt, Cap. 2.3, 4, 5.6, 7. As the apple-tree amongſt the trees of the Wood, ſo is my bel… ved amongſt the ſons: I ſate under his ſhadow with great delight, and his fruit was ſweet to my taſte. He brought me to the banquetting houſe, and his banner over me was love. Stay me with flagons, comfort me with apples, for I am ſick of love. His left hand is under my head, and his right hand doth embrace me. I charge you O ye Daughters of Jeruſalem, by the Roes, and by the Hinds of the field, that ye ſtir not up, nor awake my love till he pleaſe: as if the Church had ſaid, O take heed of diſpleaſing the Lord Jeſus; there is nothing will cut me ſo deeply to the heart, as if you deſpiſe him, and ſin againſt him. He is the life of my life, and the ſtrength of my ſoul; it is acquaintance with him that putteth ſweetneſs into all my accommodations, they would be comfortleſs comforts, were it not for Chriſt. I am never better then when I am in communion with him. Again, cap. 3.1, 2, 3, 4. By night on my bed I ſought him when my ſoul loveth, I ſought him, but I found him not. I will riſe now and go about the City, in the ſtreets, and in the broad wayes, I will ſeek him whom my ſoul loveth; I ſought him but I found him not. The watchmen that go about the City found me, to whom I ſaid, ſaw ye him whom my ſoul loveth? It was but a little that I paſſed from them, but I found him whom my ſoul loveth, I held him and would not let him go, till I had brought him into my Mothers houſe, and into the Chamber of her that conceived me: as if the ſoul of a believer ſhould ſay, how much doth my Spirit long after Chriſt? My thoughts are not onelyonly upon him by day, but my meditation is concerning him in the night ſeaſon. And if he doth hide his face, I have no reſt in my Spirit: I make uſe of all means to p. 151recover the light of his countenance; I pray, and ſeek, and cry, and watch. I converſe with this Chriſtian touching the way to Chriſt, and I go to that Miniſter, to direct me in following after him. I leave no ſtone unturned, no means unaſſayed: And if I get but a glimpſe of his favour, I think all my endeavours well beſtowed. O how welcome is he to my ſoul? With what unſpeakable rejoycing doth it fill me? So that I can boaſt of Chriſt all the day long. How careful am I to preſerve my fellowſhip with him, that no clouds for the future may interpoſe betwixt me and the beams of that Sun of righteouſneſs? I might dwell upon the paſſages of this nature in that book: I will but point you to them. See the Churches as earneſt pantings after Chriſt, as the Hart panteth after the water-brooks, cap. 8.1, 2, 3, 4. And her deſcription of him, and holy exultation, upon the account of her intereſt in ſuch a Lord and Husband, cap. 5.9, 10, 11, 15, Wherein the cloſe of all is obſervable, v. 16. His mouth is moſt ſweet, yea, he is altogether lovely. This is my beloved, and this is my friend, O ye Daughters of Jeruſalem, q. d. He is the object matter of my whole affections; there is none in heaven but Chriſt, nor any thing upon the earth to be loved and deſired in compariſon with him. He is moſt worthy to be beloved: who cannot but admire ſuch a gracious Redeemer? Do not wonder that my heart is ſo ſet upon him, for he is altogether lovely. If you knew but Chriſt as well as I, it would inflame your hearts in deſires after him; it would even raviſh your Spirits in the contemplation of his beauty. Never is it poſſible for any to be ſo bleſſed, as thoſe who have him for their friend.

p. 152So upon the other hand, for the affection of Chriſt to believers; he hath them graven upon the palms of his hands, upon the very Tables of his heart, Cant. 2.14. O my dove, that art in the clefts of the rocks, in the ſecret places of the ſtairs, let me ſee thy countenance, let me hear thy voice, for ſweet is thy voice, and thy countenance is comely, q. d. Thou that art deſpiſed amongſt men, but highly regarded in my ſight preſerved by my power and righteouſneſs, which is ſtable as the rock, that can never be removed: I have provided ſecure fortifications to preſerve thee, when thou art hunted and perſecuted on every hand: Come now, and let us converſe together, for therein I take pleaſure. Mark it, nothing is ſo welcome to Jeſus Chriſt, as the voice and countenance of his Saints: If they do but chatter as a Crane or Swallow, **Iſa. 38.14.Isa 38:14it is as lovely Songs unto him: If they ſend but a ſigh or a groan up to heaven, it is a refreſhment to his Spirit: **Jer. 31.18, 20.Jer 31:18Jer 31:20If they offer but a mite, it is a ſweet oblation before him, becauſe of the love which he beareth unto them. Whereas the incenſe of the wicked is but as dung in his ſight, and the beſt of their ſacrifices, but as the cutting off a dogs neck, or the offering of ſwines bloud; that is, odious and abominable, ſuch as his ſoul hateth. See another place to this purpoſe, Cap. 4.9. and ſo forward. Thou haſt raviſhed my heart, my Siſter, my Spouſe: Thou haſt raviſhed my heart with one of thine eyes, with one chain of thy neck. How fair is thy love, my Siſter, my Spouſe! How much better is thy love than wine, and the ſmell of thine ointments than all spices! Thy lips O p. 153my Spouſe, drop as the honey-comb; honey and milk are under thy tongue, and the ſmell of thy garments is like the ſmell of Lebanon. But I muſt forbear, only remember what was hinted in the propoſition, that this intimate love between believers and Chriſt, may be well improved as an evidence of their ingrafture into Chriſt. This moral union may be produced as a proof of the myſtical union. For he that dwelleth in love, dwelleth in God, and God in him, 1 John 4.16. And that it may be of uſe to this end, our love to Chriſt, whereby we are knit to him morally, muſt have theſe four properties.

It muſt be

1. A ſincere love.

2. A ſerviceable active love.

3. A ſuperlative love.

4. A love of complacency and ſatisfaction.

1. It muſt be a ſincere and ſingle hearted affection, without diſſimulation and hypocriſie, when the heart of a Chriſtian goeth out after Chriſt himſelf, and for himſelf; when our love to him is kindled by the contemplation of his own innate worth and excellencies, and the ſpiritual bleſſings which he hath purchaſed. There may be a kinde of love to Chriſt for the leaves ſake, a following after him for ſome outward advantage. When Religion is countenanced to be amongſt the ſervants of Chriſt, is a matter of honour and repute in the eyes of men, it may help to advance a mans ſecular intereſt; and many come after him moved by ſuch conſiderations. But now the heart of a believer is fixed upon Chriſt for himſelf, though nothing but frowns from men ſhould follow their cleaving unto him, although it were likely to bring diſgrace and reproach along with it, and to expoſe them to p. 154ſorrows and ſufferings upon every ſide; yet their ſouls are reſolved to have Chriſt, **Id propter ſe expeti dicitur, quod, quamvis habeat extra ſe commoda, ſepoſitie quo que ill is ac remot is placet. Sen de Benefic.with all the incumbrances that attend the poſſeſſion of him. Hereunto the promiſe is made, Eph. 6.24. Grace be with all them that love our Lord Jeſus Chriſt in ſincerity, i.e. in ſimplicity and incorruptneſs, having a ſingle aim at the enjoyment of himſelf.

2. It muſt be a ſerviceable and active love, ſuch as ſets a man a doing to advance the glory of Chriſt, by a chearful obedience to his Commandments: that maketh him ſtudy, and contrive how to pleaſe the Lord Jeſus: Such a love as reſtraineth from the evil of ſin, whereby Chriſt is grieved and diſhonored; Such as conſtraineth unto holineſs, and cauſeth a man to take delight and pleaſure in doing the will of Chriſt from the heart. The paſſion of love Sirs, is an active paſſion, that will ſet the whole man a work to pleaſe the party beloved: it will make him indefinite to all intents and purpoſes, to all ſorts of ſervices, and nothing will ſeem burdenſome upon that account, John 14.21. He that hath my Commandments, and keepeth them (ſaith our Saviour) he it is that loveth me, 1 John 5.3. For this is the love of God that we keep his Commandments, and his Commandments are not grievous. The grace of love hath a facilitating vertue, it maketh difficult things eaſie; and ſweetens the whole courſe of obedience. When a man hath a dear affection for Chriſt, he will do any thing, and ſuffer any thing for his ſake: he will not be afraid to own him in the face of the world, though it may p. 155coſt him all that is dear to him beſides, 1 John 4.17, 18. Herein is love made perfect, that we may have boldneſs in the day of judgment, that is, (as I take the meaning of the Apoſtle to be) in the day of mans judgment; when we are called before mens tribunal ſeats, for the profeſſion of Chriſt; and required to give an account of our faith in Chriſt: then we that are true believers will do it boldly, we are not aſhamed to own him for our Lord and Maſter. Why? Becauſe we love him; and this is the top of our love, to make us ſtick faſt unto him in times of tryal. Or this is the perfection of our love, the putting it to its proper uſe; it was one of the ends for which this grace was planted within us, that it might cauſe us to abide with Chriſt, and not to ſhrink away from him when we are brought before mens judgment ſeats. **The latter clauſe of the 17. v. Becauſe as he is, ſo are we in this world, is rendred in the Syriack in the time paſt. Becauſe as he was, ſo are we in this world. As if the meaning were this. Why ſhould not we be bold to ſtand to the cauſe of Chriſt? If we ſuffer for him, it is but what he did for our ſakes: We are thereby rendred conformable unto him. He was a man of ſorrows, and acquainted with grief: and ſhall we not willingly partake of his ſufferings? Vide Marian. in loc.I am the rather confirmed in this interpretation, from the following words, v. 18. There is no fear in love, but perfect love caſteth out fear, as if he had ſaid, if perſons love Chriſt ſincerely, (which is Evangelical perfection) if they love him really, and in good earneſt, they will not be terrified with the threatnings of men: but they will acknowledge him for their Maſter, in the midſt of an adulterous and ſinful generation; and though they ſhould be dealt with for it even as they dealt with p. 156Chriſt. Why? Becauſe they dearly love him, and that love keepeth under their carnal fear, and cauſeth them to go on with courage amidſt all oppoſitions. **The Gnoſticks (whom as ſome think, the Apoſtle here confutes) held, that Chriſtians in danger might to ſave their lives deny Chriſt outwardly: Provided that they owned him in their-hearts. To confute which devilliſh opinion St. John aſſerts the neceſſity of confeſſing Jeſus, v. 15. anſwerable to Matth. 10.32, 33. And here he ſheweth that denying Chriſt for fear of death was utterly inconſiſtent with love to him.Matt 10:32Matt 10:33For many waters cannot quench love, neither can the flonds drown it, Cant. 8.7. And therefore when Peter had denyed his Maſter, once and again, for fear of danger, what is the queſtion that our Saviour puts to him, after his Reſurrection? See Joh. 21.15, 16, 17. Simon Son of Jonas, loveſt thou me more than theſe? Simon Son of Jonas, loveſt thou me? He ſaid to him the third time, Simon Son of Jonas, loveſt thou me? as if Chriſt had ſaid, haſte thou not cauſe to queſtion the integrity of thy love towards me? Should not thy love have kept thee from diſowning thy Lord, even in the High-Prieſts-Hall, though in times of danger? Is there not reaſon for thee to ſearch into the reality of thy love? where was it at that time, when thy carnal fear did ſo prevail?

3. That love of Chriſt, which will be evidential of our ingrafture into him, muſt be a ſuperlative love. When we give the Lord Jeſus the top of our affections, and the uppermoſt ſeat in our hearts: and place nothing above him, or in competition with him. When perſons plead that they love Chriſt (and it is pity he ſhould live, will ſome carnal people ſay, that doth not love the Lord Jeſus) but they love the world better: they love the Son of p. 157God, but they have more love for their luſts, and the pleaſures of ſin; this is indeed to reject and deſpiſe him. For, Mat. 10.37. He that loveth father or mother more than me, is not worthy of me; and he that loveth ſon or danghter more than me, is not worthy of me. Luk. 14.26. If any man come to me, and ha…e not his father, and mother, and wife, and children, and brethren, and ſiſters, yea and his own life alſo, he cannot be my diſciple. If he doth not hate them] that is, if he have not a leſſer affection for them, than for me; which in compariſon with a greater love is a kind of hatted: if he be not ready to caſt them away, even with deteſtation; and to trample them under his feet, when they come in competition with Chriſt; as we are wont to do that which we hate, and abhor; he cannot be my diſciple, ſaith our Saviour. For a Believers love to Chriſt muſt be a ſuperlative love: ſo as to account all things but loſs and dung for Chriſt's ſake, and to part with all things to win Chriſt. And to this purpoſe, you muſt be much in ſtudying the worth of Chriſt, and be careful to get an inſight into his excellency. For as in ſecular negotiations, men will never part with a great price for a commodity, except they know the worth of that commodity: ſo in ſpiritual affairs, you will never be willing to ſuſtain any great loſs for Chriſt, unleſs you know the excellency of him. As your apprehenſions of Chriſt's worth are, ſuch will be your readineſs to venture and loſe for Chriſt's ſake. Unleſs the Merchant had been acquainted with the preciouſneſs of the pearl, he would never have ſold all that he had to buy it, Mat. 13.45, 46.

4. It muſt be a love of complacency and ſatisfaction: when there is an holy acquieſcence of the ſoul in p. 158Chriſt, and a ſweet contentment that ariſeth from the enjoyment of Chriſt: When it is the joy and rejoycing of a mans heart, to be converſing with him. **Amor eſt delectatio cordis alicujus ad aliquid, propter deſiderium in appetendo, & gaudium perfruendo: Per deſiderium cürrens, requieſcens per gaudium.Elſe when perſons ſay they love Chriſt, but perhaps think not a ſerious thought of him, from one end of the day to the other; ſeldom or never have him in their meditations; care little for any ſpiritual intercourſe with him, that is but a pretended love. If a man love the Lord Jeſus indeed, he will long after converſe with him; it will be as marrow and fatneſs to his ſoul to be in his ſociety, Pſal. 63.1, 2, 3, 8. O God thou art my God, early wil I ſeek thee: my ſoul thirſteth for thee, my fleſh longeth for thee, in a dry and thirſty Land, where no water is, &c. And v. 8. My ſoul followeth hard after thee. It is love to Chriſt which maketh Believers ſo prize the Ordinances, wherein they are wont to meet with him: that is the reaſon, why they take it ſo heavily, to be deprived of thoſe priviledges: and that they can hardly bear the withdrawment of his preſence, but their ſpirits are ready to ſink within them. See what effect it had upon the Spouſe, Cant. 5.6. I opened to my beloved, but he had withdrawn himſelf, and was gone: my ſoul failed when he ſpake; that is, when he gave forth his parting words: The Spouſe, at firſt, was not ready to open to Chriſt, and to give him entertainment, v. 3. Why then farewel, ſaith Jeſus, I will wait no longer; ſeeing you ſo little regard me, I will be gone immediately. O, then the ſoul raileth, this ſtriketh the ſpirit dead, and there is no quietneſs to be had, till Chriſt be found again, p. 159and intreated to return. It is love to Chriſt, that maketh it ſo pleaſant a thing to a Believer, to recount his perfections, and to reckon up the glorious things that he hath done. See what delight the Spouſe taketh in the enumeration of them, Cant. 5.10, 11, 12, 13, 14, 15. So much for the ſeventh Propoſition.

8. Propoſ. 8. The eighth and laſt Propoſition is this. The myſtical union of Believers with Chriſt, and all the priviledges and bleſſings which are the conſequents thereof, do originally flow from the merit of the death of the Lord Jeſus: which, in purſuance of the eternal Covenant between the Father and himſelf, he ſuffered in their ſtead; and whereby he gave ſatisfaction to the juſtice of God, in their behalf. To this end he undertook to be a Mediator, and to die an accurſed death in their room; and in the fulneſs of time he actually performed it, that they in whoſe ſtead he ſtood might be gathered unto him, and by the Spirit and faith might be made one with him. Upon the account of this his ſtanding in their ſtead, and tranſacting matters with the Father, for their good and benefit, ſome ſpeak of an eternal Ʋnion betwixt them. Say they, In the eternal counſel of God for reconciling ſinners unto himſelf, Chriſt ingaged to ſuffer as repreſenting their perſons, and ſo they are conſidered as one. This we may call a judicial Union (as ſome) or a tranſcendental Ʋnion. But I will not ſtand upon an enquiry into the fitneſs of theſe expreſſions. This I take to be clear, from the Scriptures of truth; That the myſtical Union of Believers with Chriſt, wrought by the Spirit and faith (which is the matter we are treating of) and until which they are dead in ſins and treſpaſſes, and under the p. 160wrath of God as well as others; is a fruit of Chriſt's undertaking to die for them, and actual performance of that undertaking. **Haec tranſactio inter Deum & Chriſtum fuit praevia quaedam applicatio redemptionis & liberationis noſtrae ad ſponſorem nostrum, & ad nos in ipſo: Quae ad ſecundariam iſtam in nobis peragendam, rationem habet cfficacis cajuſdam exemplaris, ita ut illa fit hujus repraeſentatio, & haec illius virtute producatur. Ameſ. med.That which I drive at is this. That the Lord Jeſus did not enter himſelf into an obligation to undergo the curſed death of the Croſs, and in due time actually undergo it, only that the elect of God might be ſaved if they ſhould get into him: but that they might be brought unto Chriſt, and ingraffed into him, and ſo made partakers of ſalvation. You ſhall find that their gathering unto Chriſt, and being implanted into him is mentioned as an effect of his undertaking and ſuffering for them. This is notably ſet forth in that Anti-Socinian Chapter (as I may call it) which hath broken the teeth of ſuch as have been nibling at it, and out of which it is impoſſible for them, with all their ſubtle devices, to extricate themſelves. I mean, Iſa. 53. v. 10, 11, 12. Yet it pleaſed the Lord to bruiſe him, he hath put him to grief; when thou ſhalt make his ſoul an offering for ſin, he ſhall ſee his ſeed; he ſhall prolong his dayes, and the pleaſure of the Lord ſhall proſper in his hand. He ſhall ſee of the travel of his ſoul, and be ſatisfied: by his knowledge ſhall my righteous ſervant juſtifie many, for he ſhall bear their iniquities. Therefore will I divide him a portion with the great, and he ſhall divide the ſpoil with the ſtrong: becauſe he hath poured out his ſoul unto death; and he was numbred with the tranſgreſſors: and he bare the ſins of many, and made interceſſion for tranſgreſſors. p. 161Mark, but how abundantly this point is confirmed. Therefore ſhall Chriſt have a people gathered unto him, and a ſeed to ſerve him: becauſe he made his ſoul an offering for their ſins. Upon that very account, many ſhall be united to him, ſo as to be juſtified by him; becauſe he bare their iniquities. Therefore he ſhall divide the ſpoil with the ſtrong; becauſe he poured out his ſoul unto death. How doth Chriſt divide the ſpoil with the ſtrong? Why, when in the day of converſion he knittetn ſinners unto himſelf. As Satan the ſtrong man armed hath his company, that continue finally impenitent in their wickedneſs: So Chriſt by his Spirit doth gather a company unto himſelf. And whence doth this proceed? Why, it is the product of the ſatisfaction which he made for them. Thus it ſhall be, becauſe he bare the ſins of many. Theſe are the trophies of the victory, that Chriſt got, by dying the death of the croſs. They are ingraffed into him, becauſe he ſuffered for them. Hence the grace of faith, which is the uniting grace, is ſaid to be attained through the righteouſneſs of Chriſt. As it is acted upon Chriſt's righteouſneſs, ſo it was purchaſed thereby, and is given forth upon the account thereof, 2 Pet. 1.1. To them that have obtained like precious faith with us, through the righteouſneſs of God and our Saviour Jeſus Chriſt.

This is the laſt Propoſition. For the clearing whereof, and the point aſſerted, I will take it aſunder into five heads of obſervation.

1. Obſerve. That the eternal tranſactions of matters between God the Father and our Lord Jeſus Chriſt, in order to the redemption and deliverance of the elect, are ſet forth in the Scriptures, under the notion of a Covenant, that paſſed betwixt p. 162them, for the accompliſhment of that redemption. As there is a Covenant made with the ſouls of Believers in Chriſt; ſo there was a Covenant from everlaſting made with Chriſt: a kind of compact and agreement between the Father and the Son; for the reſtauration of fallen ſinners. This is acknowledged by moſt, as to the matter and ſubſtance of the thing: and I think we have it plainly eno…gh under that notion, and expreſſion of a Covenaut, Zech. 6.12, 13. Thus ſpeaketh the Lord of hoſts, ſaying, Behold the man whoſe name is the Branch, and he ſhall grow up out of his place: and he ſhall build the temple of the Lord. Even he ſhall build the temple of the Lord, and he ſhall bear the glory: and ſhall ſit and rule upon his throne, and he ſhall be a Prieſt upon his throne; and the counſel of peace ſhall be between them both. The counſel of peace] that is, the tranſactions in order to making peace betwixt an incenſed God, and ſinful men and women. Between whom ſhall this counſel be? why, between them both, Jehovah the Lord of Hoſts, and the man whoſe name is the Branch; Jeſus Chriſt who is to build the Church, and who is appointed to be the Ruler and Governour of it. So I conceive it may be underſtood. Or if you will have it rather to relate to the Kingly and Prieſtly Offices of Chriſt, yet it will hold nevertheleſs, that there was a conſultation in heaven, for reconciling of the world: which Chriſt as King and Prieſt was to b…ing into execution. As there was a counſel taken touching the creation of man, between the perſons in the bleſſed Trinity; Let us make man after our image: ſo there was a conſultation held concerning the reſtauration of mankind out of their lapſed condition. Upon this account (as ſome p. 163obſerve) Chriſt is called The Covenant, Iſa. 49.8, 9. I will give thee for a Covenant of the people, to eſtabliſh the earth, to cauſe to inherit the deſolate heritages. That thou mayeſt ſay to the priſoners, Go forth; to them that are in darkneſs, ſhew your ſelves. Why for a Covenant? Becauſe God's Covenant with Believers is eſtabliſhed in Chriſt; and there was a Covenant of Redemption made with Chriſt; upon the terms whereof he is conſtituted to be a Redeemer: To ſay to the priſoners, Go forth; to bring deliverance to the captives, and to proclaim the year of releaſe, or Jubilee, the acceptable year of the Lord, as it is, Iſa. 61.1, 2.

See another Text to this purpoſe, Pſal. 89.28. My mercy will I keep for him for evermore, and my Covenant ſhall ſtand faſt with him. With whom? Why, with the Lord Jeſus Chriſt, of whom David was an eminent type: for ſo I apprehend it muſt be interpreted, as of whom many paſſages in the Pſalm are moſt clearly verified; and to whom they may very pertinently, and appoſitely be referred; And ſome paſſages there are, which caunot well be referred to any other. See v. 19. I have laid help upon one that is mighty. Agreeable to that of the Apoſtle, He is able to ſave unto the uttermoſt, Heb. 7.25. I have exalted one choſen out of the people. Which is the very title that is given to the Son of God. Behold my ſervant whom I uphold, mine elect [or choſen one] in whom my ſoul delighteth, Iſa. 42.1. Again v. 20. I have found David my ſervant. Chriſt is o…en called by that name, as being the moſt dearly beloved of God; **A foreign Dilectus, fit foreign qu. Amabilis.proceeding from the loins of David, according to the fleſh; and in a ſpecial manner p. 164typified by David, both as King and Prophet of his Church, Jer. 30.9. Hoſ. 3.5. Ezek. 34.23. It followeth there, With my holy oyl have I anointed him. Anſwerable to that of Chriſt, Luk. 4 18. The ſpirit of the Lord is upon me, becauſe he hath anointed me to preach the Goſpel to the poor. Again v. 27. I will make him my firſt born, higher than the Kings of the earth. Compare it with Heb. 1.6. Col. 1.15. And that I may not make too long a ſtay upon this matter, ſee v. 29. His ſeed will I make to endure for ever, and his throne as the dayes of heaven. **Quis non videt porrô illud quod dicitur in hoc verſu [viz. v. 29.] non poſſe eſſe verum, niſi ad ſpirituale Chriſti regnum referatur? Corporalis enim ſucceſſio in ſtirpe Davidis, jamdudum cum regno deſecit. Simeon, de Muis. in loc.Compared with Dan. 7.13, 14. Now ſaith God, I have made a Covenant with him: not only a Covenant of grace with the Saints in him, but a Covenant of redemption (as we call it for diſtinctions ſake) with him: and it ſhall be an everlaſting Covenant, wch ſhal not be cancelled or diſanulled, it ſhall ſtand faſt with him. That's the firſt thing to be obſerved.

2. In this Covenant and compact between the Father and Chriſt, for the redemption of ſinners; the Lord Jeſus undertook to put himſelf under the Law, and to bear the curſe of the Law: to give up himſelf unto death, and ſo to carry on their ſalvation. In the conſultation between them, it was found, that nothing elſe could ſatisfie for the wrong done by ſin; and therefore there was no other way to deliver the ſinners, but by the death of Chriſt. God the Father promiſed unto the Son, That if by his death ſatisfaction were made, then the ſinners ſhould be delivered, they ſhould be put into Chriſt's hands to be ſaved upon thoſe terms: p. 165And our Lord Jeſus cloſed with this propoſal, he accepted the offer, and undertook to make ſatisfaction, by dying and ſuffering. We have both the branches of that everlaſting Covenant in the Scriptures. 1. God's promiſe of ſalvation, made to Chriſt, in the behalf of his children, Tit. 1.2. In hope of eternal life, which God, that cannot lye, promiſed before the world began. Mark it, All the promiſes made to Believers, are made in time; but here is a promiſe of ſalvation from eternity: And unto whom could that be made, but unto Chriſt, for ſuch as ſhould believe in him? 2. Chriſt's undertaking to ſatisfie divine juſtice, by humbling himſelf unto the death: in that famous place, Heb. 10.5, 6, 7. quoted out of Pſal. 40. Wherefore when he cometh into the world, he ſaith, ſacrifice and offering thou wouldeſt not, but a body thou haſt prepared me: In burnt offerings and ſacrifices for ſin, thou hadſt no pleaſure: Then I ſaid, Lo I come (in the volume of the book it is written of me) to do thy will, O God. This was the way, wherein the Father would have ſalvation wrought out, for loſt ſinners: and Chriſt taketh it upon himſelf to accompliſh the will of God in that behalf. This is the ſecond Obſervation.

3. Obſerve in the next place, That our Lord Jeſus, in dying and ſatisfying the juſtice of God, for the ſins of Believers according to what he had undertaken, did not only die and ſuffer for their good and benefit; but he died in their stead, and ſuffered in their room; that is; he underwent that puniſhment, which by the rigour of the Law they ſhould have undergone; and took upon himſelf that curſe, which in the ſtrictneſs of juſtice would have fallen down upon their heads. Therefore it is ſaid, The p. 166Lord laid their iniquities upon him, Iſa. 53.6. All the ſins of God's elect were made to meet together, and laid upon his ſhoulders to bear, Rom. 5.6, 8. In due time Chriſt died for the ungodly. And, whilſt we were ſinners Chriſt died for us; that is, in our ſtead and room. We deſerved to die, and God graciouſly ſpared us, and put his own Son to death in our ſtead, Gal. 2.20. He loved me, and gave himſelf for me.

4. To bring this home to our purpoſe, obſerve, That the end of Chriſt's undertaking thus to die, and of his actual dying in the ſtead and behalf of loſt ſinners, was that in due time they might be knit and united unto him; and ſo partake of the ſalvation which he purchaſed for them. So that the myſtical Ʋnion of Believers with Chriſt, is a fruit of the fatisfaction and merit of his death for them, 2 Cor. 5.21. He was made to be ſin for us; who knew no ſin, that we might be made the righteouſneſs of God in him. Therefore he died for us, that we might be implanted into him; and ſo made righteous on his account. And therefore mark it Sirs, Though the elect of God have no right or title to any laving mercy, till they are one with Chriſt: yet he hath a right to this Union for them; and to all other bleſſings, which are the concomitants or conſequents thereof. He prayeth for it on their behalf, and upon his account it is given forth unto them, Joh. 17.20, 21. This is the fourth particular to …e obſerved, and it leadeth me to the laſt.

5. This ſatisfaction and merit of the death of Chriſt, although it was laid down for the benefit of ſuch as the Father had given him, and he ſuffered in their ſtead; yet doth make no change upon them, till they are drawn unto Chriſt, and by the Spirit p. 167and faith made one with him. Until this grace be wrought in them, or conferred upon them, they are ſtill children of the wrath of God as well as others, Eph. 2.3. The wrath of God abideth on them, Joh. 3.36. They are amongſt the unrighteous, which, remaining in that condition, ſhall not inherit the kingdom of God, 1 Cor. 6.9, 10, 11. And if we could ſuppoſe them to die before converſion, (although indeed it is not to be ſuppoſed) they would periſh unavoidably, even as others. And the reaſon is this; Although Chriſt died in their ſtead, and laid down a price for purchaſe of their pardon, and ſalvation; and God the Father accepted thereof: yet it was agreed between them, in that everlaſting Covenant, that an order ſhould be obſerved in conveying thoſe mercies, and making them actually partakers of the benefit thereof. Which order is this, Firſt they muſt be ſanctified by the Spirit of Chriſt, and brought by faith unto him, and made one with him, and ſo receive ſalvation through his blood. For till they have the Son, they can have no life by the Son.

Thus I cloſe my anſwer to the third general queſtion propounded, concerning the manner, how this conjunction is made up; or the way wherein this Union is wrought.

p. 170tual, and their hearts are carnal. **Ad claram rei intellectionem requiritur proportio inter potentiam apprehendentem & rem apprehenſam. Intellectus aſſequitur ſcientiam ſecundum modum ſui, non ſecundum modum objecti: Quia receptum eſt in recipiente per modum recipientis.And as the Apoſtle ſaith, 1 Cor.2.14. The natural maureceiveth not the things of the Spirit of God, for they are fooliſhneſs unto him: neither can he know them, becauſe they are ſpiritually diſcerned.And of this ſort is the grace of Union with Chriſt; and all the tranſactions hereabouts are ſpiritual tranſactions. And therefore when Chriſt preached this doctrine unto the people, that if they would be bleſſed by him, they muſt feed upon him, and become one with him, **Qualis eſt fames quâ cibum appetimus, qualis cibus quem appetimus, qualis vita ad quam paſcimur, talis quoque eſt manducatio, & cibi in nobis manſie. Atqui fames iſta eſt ſpiritualis, &c.his carnal Diſciples knew not what to make of it. This is an hard ſaying, who can hear it? and from that time many of his Diſciples went away back, and walked no more with him, Joh.6.60, 66. That's the ſecond property, It is a ſpiritual Union.

3. And principally, It is an inſeparable, and indiſſoluble Union; ſuch as ſhall never be broken aſunder. When Chriſt and a Believer are once knit together, they ſhall never be parted any more. When the Lord Jeſus cometh by his Spirit, and taketh up his abode in a mans ſoul, he maketh that ſoul his eternal manſion; and doth not at any time withdraw himſelf from it: And when the ſinner is by a living faith gotten into Chriſt, he ſhall in no caſe be broken off from him. A dead branch may fall off from the tree, but the living branches will abide p. 171there for ever, 1 Joh. 2.27, 28. But the anointing which ye have received of him, abideth in you, and ye need not that any man teach you: but as the ſame anointing teacheth you of all things, and is truth, and is no lye: and even as it hath taught you, ye ſhall abide in him. And now little children abide in him, &c. As here is an exhortation preſſing Believers to abide in Chriſt; ſo here is a word of promiſe, that they ſhall abide in him: and that as to both the branches of this conjunction. 1. The anointing which ye have received, abideth in you; that is, The principle of grace infuſed into you, which was typified by the unctions or anointings in the ceremonial Law, which was ſignified by the precious ointment poured upon the head of Aaron, that ran down to the skirts of his garments; this principle will prove indefectible. 2. On the other hand, ye ſhall abide in him, Your faith is a grace that ſhall not fail, nor decay. This is clear from the reaſon that is given of the apoſtacy of ſome, That therefore they are ſeparated from Chriſt, becauſe they were never ſpiritually ingraffed into Chriſt, **Triticum non vapit vontus, nec arborem ſolida radice fundatam procella ſubvertit. Inant's paleae tempeſtate jactantur, invalide arbores turbinis inourſione evertuntur. Cypr.1 John 2.19. They went out from us, but they were not of us: for if they had been of us, they would, no doubt, have continued with us. Had they been quickned by Chriſt's Spirit, they would never have departed from him. It is a matter (q. d.) without controverſie, no doubt of it.

This is uſually called, The Saints perſeverance. All natural unions muſt be diſſolved; the husband muſt be ſeparated from the wife, and children from the patents, and one dear friend from another; p. 172but here is a relation that will be everlaſting. This is a point of great concernment to the comfort of a child of God; without which he could in no wiſe be aſſured of his ſafe arrival at the kingdom of heaven. And therefore I will a little longer dwell upon this doctrine.

1. By ſhewing you the principal fou…dations, on which this inſeparableneſs of union with Chriſt is bottomed.

2. By propounding a conſideration, further to ſtrengthen and confirm the truth of this point.

3. By vindication of this doctrine of perſeverance, from the two grand exceptions, that are made againſt it.

1. For the foundations upon which this perſeverance is built. Whence doth it come to paſs, that a Believers union with Chriſt, is of ſuch duration, and continuance; that when a man is gotten into Chriſt he ſhall abide in him, and perſevere in that ſtate unto the end? I anſwer, It is built eſpecially on a ſixfold foundation.

1. Upon the unchangeableneſs of the purpoſe of God concerning believers, and the never failingneſs of his love towards them: whereby he did elect and fore-ordain them to everlaſting life, and ſet them apart for the eternal enjoyment of himſelf. This purpoſe of God cannot be fruſtrated or diſappointed. His counſel ſhall ſtand, and he will perform all his pleaſure: and the love of God towards his choſen is not a tranſient fleeting; but an everlaſting love. And therefore when he hath gathered a people unto Chriſt, he will never ſuffer them to be divided from him again: For that love which moved him to ſhew compaſſion upon them, and to p. 173draw them unto his Son, is unalterable as his own nature and eſſence; **Dona dei ſunt foreign, Rom. 11.29. i. e. Dona illa quae proficiſcuntur ex electione: ut indicant verba proximè praecedentia, Secundum electionem Chariſſimi. Suar. de Praedeſt.Rom 11:29without any variableneſs or ſhadow of turning, Jer. 31.3. I have loved thee with an everlaſting love. As for its original, it is from everlaſting; ſo it reacheth unto everlaſting: whom he loveth indeed, he loveth unto the end. This is noted as the very ground of their perſeverance, 2 Tim. 2.18, 19. Who concerning the truth have erred ſaying, The reſurrection is already paſt, and overthrow the faith of ſome. Nevertheleſs the foundation of God ſtandeth ſure, having this ſeal, The Lord knoweth who are his. The foundation of God] that is, the eternal purpoſe, and electing love of God, upon which the ſalvation of the faithful is built, as upon a ſure ground-work: This cannot be ſhaken; that any of them ſhould fall away to perdition, whom God hath choſen to eternal life. And the Lord knoweth who are his; q. d. It is true, the faith of ſome may be overthrown, who were never ſound in the faith; but not a perſon who is the Lord's indeed, ſhall ever miſcarry: for their perſeverance is built upon a ſure foundation, namely, upon the electing love of God that will never fail.

2. The indiſſolubleneſs of this union is built, Ʋpon the nature of the Covenant made with believers; and the truth and faithfulneſs of God in keeping Covenant with them. It is ſuch a laſting Covenant as is confirmed with an oath, whereby the Lord hath manifeſted the unchangeableneſs of his counſel: And wherein he hath made proviſion for the diſcharge and performance of the articles which are p. 174on their part to be diſcharged; as well as for conveyance of the mercies, which he is ingaged to convey thereupon. This you have often ſpoken of as the ground of their eſtabliſhment, Iſa. 54.8, 9, 10. In a little wrath I hid my face from thee, for a moment, but with ever laſting kindneſs I will have mercy upon thee, ſaith the Lord thy Redeemer. For this is as the waters of Noah unto me: for as I have ſworn that the waters of Noah ſhould no more go over the earth; ſo have I ſworn that I would not be wrath with thee, nor rebuke thee. For the mountains ſhall depart, and the hills ſhall be removed, but my kindneſs ſhall not depart from thee, neither ſhall the Covenant of my peace be removed, ſaith the Lord that hath mercy on thee. As if he had ſaid, As ſure as the day and night ſhall not fail, according as I ſware unto Noah after the flood; ſo ſure my mercy ſhall not fail towards you, not ſhall ye at any hand fall ſhort of it; for I have made it over unto you by a covenant, confirmed with an oath.

It is one remarkable difference between the word of God, and his oath; That ſometimes a word of promiſe is made under certain exceptions and conditions implyed: upon the failure whereof, God may repent of the good which he promiſed to do, Jer. 18.7, 9, 10. But when the Lord ſweareth, he will not repent; That is a certain token of the immutability of his counſel, Pſal. 110.4. Heb. 6.17. Now, the perſeverance of the Saints is a mercy which God hath ſworn to give unto them, Luke 1.73, 74, 75. The oath which he ſware to our father Abraham, that he would grant us, That we being delivered out of the hands of our enemies, might ſerve him without fear: in holineſs and righteouſneſs before him, all the dayes of our lives. Not only that we ſhould p. 175be admitted into his ſervice, but likewiſe abide therein unto the death. And for the freeneſs of the Covenant, wherein God hath graciouſly obliged himſelf, not only to perform the mercy promiſed; but alſo to aſſiſt believers with his Spirit for performance of the duty required at their hands, ſo as not to fall ſhort of that mercy: Take that noted place, Jer. 32.39, 40. And I will give them one heart, and one way, that they may fear me for ever, for the good of them and of their children after them. And I will make an everlasting covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they ſhall not depart from me.

3. The indiſſolveableneſs of the union between Believers and the Lord Jeſus, is built upon the charge that is given unto Chriſt concerning them, and his faithfulneſs in accompliſhing what he hath undertaken for them. Thus Sirs, when God the Father did put all his elect into Chriſt's hands, and conſtituted and ordained him to be a Mediator for them, it was with this expreſs charge; That he ſhould conduct them to glory. Not only that he ſhould gather them unto himſelf, and give them ſpiritual life; but that he ſhould guide them with ſafety to the kingdom of heaven. And this charge he undertook, John 17.2. As thou haſt given him power over all fleſh, that he ſhould give eternal life, to as many as thou haſt given him, Heb. 2.10. In bringing many ſons to glory. Now in purſuance of this undertaking Chriſt doth kni… them to himſelf inſeparably; that he may be a faithful ſteward of the grace of God. It is the very reaſon which our Saviour giveth, why no man ſhall pluck Believers out of his hands; becauſe he is to give them eternal life, John 10.28. And the p. 176Apoſtle Peter put much ſtreſs upon it, when he prayeth for the ſettlement of Believers in the faith, 1 Pet. 5.10. But the God of all grace, who hath called us into his eternal glory, by Chriſt Jeſus, after that ye have ſuffered a while, make you perfect, ſtabliſh, ſtrengthen, ſettle you. Here is a bundle of arguments to incourage our dependance upon God, for our abiding in Chriſt. There is ſcarcely a word but hath an emphaſis upon it, to that purpoſe. 1. It is God that ſtrengthens you; he that is able to do it, and is on your ſide: ſo that greater is he that is in you, than he that is in the world. All your adverſaries are but creatures, who labour to draw you away, but he that eſtabliſheth you is the Creator; God bleſſed for ever. It is God, whoſe wayes are perfect, that is not wont to carry on his deſigns by halfs, and to leave them in the mid-way, unfiniſhed: and that cannot be diſappointed in the fulfilling his counſels. 2. It is the God of grace, the Author and giver of grace, and who aimeth at the magnifying of the riches of his grace in the ſalvation of his people; and therefore will certainly accompliſh it, and not ſuffer them to fall back, and periſh from the right way. 3. He is the God of all grace, of ſtrengthening, and perſevering, as well as of the firſt converting, and ſanctifying grace. 4. It is that God who hath called us, and therefore will not forſake us utterly, now we are called. To what end do you think did he bring you into fellowſhip with himſelf, if he purpoſed afterwards to reject you, and let you periſh for ever? certainly he that hath begun a good work in you, will perform it until the day of Chriſt. If whilſt you were enemies he reconciled you unto himſelf, and took you into the bond of the Covenant with himſelf: p. 177it cannot be imagined, that he will now caſt you out of his favour. If when ye were dead in ſins and treſpaſſes, he quickned you; much more being quickned, ye ſhall be ſaved through his grace. 5. It is he that called you by Chriſt Jeſus; who will undoubtedly carry on the work which he hath undertaken. Indeed if God had put your happineſs into your own keeping again, you might have loſt it, as Adam did at the firſt: But he hath put it into the hands of his own Son, who is a faithful Truſtee. And he hath done it to this end, that the promiſe might be ſure to all the ſeed. Wherefore do ye think did God lay ſuch a ſure foundation, and build his people upon the rock, but that the wind and ſtormes might not overturn the building? 6. It is that God who hath called us unto glory, unto eternal glory by Chriſt Jeſus: not only to have fellowſhip with him for a time here, but to ſit down with him in his kingdom for ever. And how ſhould that be attained, if he ſhould ſuffer you to be ſeparated from his Son, and to draw back unto perdition? Undoubtedly you may go to this God, with a full aſſurance of faith, to make you perfect, to ſtabliſh, ſtrengthen, and ſettle you. That is the third foundation on which the inſeparableneſs of this Union is built.

4. It is built upon the Advocateſhip and interceſſion of our Lord Jeſus, which he is making for believers at the right hand of the Father. For as he came into the world to give ſatisfaction for them, unto the juſtice of God; ſo he entred into heaven, by vertue of that ſatisfaction, to plead for mercy in their behalf: And this is one of the mercies which he pleadeth for; That they may abide in him for p. 178ever, and may not at any time be parted from him. God the Father heareth his Son alwayes, and granteth him whatever petition he maketh for his people. And this is one of the great petitions which he preſenteth; that whilſt his ſervants are in the world, they may be kept from the evil of the world: that as they are knit to him, ſo they may never be divided from him, till they arrive with ſafety where he is, Joh. 17.15, 24. And it is noted as one of the foundations, whereupon the indefectibility of a Chriſtians faith is bottomed; and conſequently of their Union with Chriſt, which is made up thereby, Luk. 22.31, 32. And the Lord ſaid, Simon, Simon, behold Satan hath deſired to have you, that he may ſift you as wheat: But I have prayed for thee, that thy faith fail not; q. d. The great deſign of the devil is to root out your faith. He knoweth if that grace fail, other graces will fail with it: if your faith be gone, your union with me is diſſolved and broken aſunder: But for thy comfort, I aſſure thee of the contrary, Thought it be ſtrongly aſſaulted, yet it ſhall never be utterly vanquiſhed; though it may be battered, yet it ſhall not be wholly overcome; though it may be kept under a little, yet it ſhall in no wiſe be rooted up. Whence doth this proceed? Why, from Chriſt's interceſſion, it ſhall not fail, for I have prayed for thee, that thy faith fail not.

5. The inſeparableneſs of a believers union with Chriſt, is built upon the mighty power by which they are upheld; and whereby they are preſerved in Chriſt: and that is the infinite, unlimited, and almighty power of God. All the power in heaven is ingaged in their defence. This the Apoſtle Peter urgeth p. 179for our incouragement, 1 Pet. 1.5. Who are kept by the power of God, through faith unto ſalvation. As the inheritance is reſerved in heaven for you, ſo ye are kept and preſerved for it. Yea, but Satan our adverſary is a roaring Lion, that ſeeketh to devour us; and what if he ſhould pluck us out of the hands of our keeper? Why, ſaith the Apoſtle, Your keeper is God, the Lord of Hoſts, who hath ingaged his ſtrength for your preſervation: He is able to bruiſe Satan under your feet. Is not he that delivered you at firſt out of the paw of that Lion, of ſtrength ſufficient to keep you? The work is eaſier in it ſelf to keep Satan out, when he is diſpoſſeſſed; than at firſt to caſt him out of his poſſeſſion; to keep ſin under, when it is ſubdued; than at firſt to ſubdue it. Beſides, God is omnipotent, there is nothing too hard for him; you have his power for your defence, who is greater than all; and none can pluck you out of his hands, Joh. 10.29.

6. Laſtly, it is built upon the durable nature of the new creature; or the graces of the Spirit, whereby Chriſt is formed in the ſouls of believers; and they are faſhioned after his likeneſs. It is a ſeed which is of a permanent nature, 1 Joh. 3.9. Whoſoever is born of God doth not commit ſin, for his ſeed remaineth in him: neither can he ſin, becauſe he is born of God, i. e. He doth not ſin allowedly, and cuſtomarily, as the wicked do; he doth not give up himſelf to ſerve his luſts; for he hath a ſeed within him; another principle, which is contrary to ſin, and warreth againſt it, and hath the ſupremacy in the Spirit. But what if that ſeed ſhould be loſt? would he not then return with the dog to his vomit? yea, but ſaith the holy Ghoſt, It ſhall not be loſt; for the principle of grace is a divine principle; not only p. 180infuſed and put into the ſoul, but faſt riveted into the ſoul. Herein it differs from the habits put into the nature of man at firſt: They were of divine original, but they were loſeable; but when grace is reſtored under the ſecond Covenant, it ſhall never be loſt. It is an indefectible principle, an everlaſting ſeed; If not in it ſelf, yet in reſpect of the fountain whence it is derived, namely, from the Lord Jeſus Chriſt, who hath the fulneſs of the Spirit, and is ſtill following his people with freſh influences thereof. Grace was poured forth into Adam, as water into a ciſtern or veſſel; which being not carefully lookt to, was by the heat of temptation dried away: but it is iſſued forth into the hearts of Believers, as a ſtream that cometh from a living fountain, and is fed continually thereby: as a ſpring from the Ocean, whoſe current is never ſtopped, and therefore cannot be drawn dry, Joh. 7.38. He that believeth on me, as the Scripture hath ſaid, out of his belly ſhall flow rivers of living water. But this he ſpake of the ſpirit, which they that believe on him ſhould receive, Joh. 4.14. Whoſoever ſhall drink of the water that I ſhall give him, ſhall never thirſt: that is, Not with a thirſt of emptineſs and indigence; He ſhall thirſt the more with a thirſt of deſire, **Satietas iſta non deſiderio, ſed tant…m ſiccitati opponitur.and earneſt breathings after further communications thereof: but he ſhall never thirſt as a perſon deprived of it; he ſhall have conſtant, daily, and continued ſupplies, until his deſires be ſwallowed up in full fruition and ſatisfaction: For, as it followeth, The water that I ſhall give him ſhall be in him a well of water ſpringing up into ever laſting life. This is the firſt thing for the clearing of this property of our p. 181union with Chriſt, to wit, the inſeparableneſs of it, By ſhewing you the firm foundations whereupon it is built.

2. For the further confirmation and ſtrengthning of this point, conſider, That as for thoſe things which are moſt likely, in the apprehenſions of man, to make a ſeparation and disjunction between Chriſt and a Believer; the holy Ghoſt hath expreſly intimated concerning them, that they ſhall in no caſe be able to do it. And therefore certainly it is an indiſſoluble union. **Si quod magis videtur poſſe nou poteſt, tum quod minus videtur poſſe non poterit.For if any thing could diſunite them, a man would think it ſhould be one of theſe ſix things.

Either

1. The remainders of ſin.

2. The violent aſſaults of the devil.

3. The allurements of the world.

4. Falſe teachers, the devils inſtruments.

5. Troubles and perſecutions, for the ſake of Chriſt.

6. Death, which is the great ſeparating providence.

1. The firſt thing that is moſt likely to diſunite a Believer from the Lord Jeſus, is the remainders of ſin, and that by way of provocation. There are many corruptions left in the hearts of the children of God; and thereupon frequent infirmities and failings in the courſe of their obedience: ſometimes foul miſcarriages committed in their lives. For although grace doth ever act like it ſelf, (ſin cannot grow upon that root) yet a gracious man doth not alwayes act like himſelf. Now the queſtion may be, Will not theſe pollutions provoke the Lord Chriſt to abandon their ſociety? Will he hold any intercourſe p. 182and fellowſhip with them, that are thus defiled? May not they juſtly expect, that this ſhould ſeparate between them? Why mark it Sirs, ſin in the godly ſhall never come ſo high, as to make a ſeparation between them and their Redeemer. It may ſomewhat interrupt their communion, and hinder them from taſting that uſual ſweetneſs, that is to be taſted, in fellowſhip with Chriſt: but it ſhall never break aſunder their union with him. For the power and dominion of ſin over them when they lay we tring in their blood, would rather have hindred the making them one at firſt; than the preſence of ſin ſhall diſſolve that union, when it is made. If Chriſt ſent forth his Spirit to ſanctifie them, when they were ſlaves of the devil, that he might dwell in them; certainly he will not utterly reject them, becauſe of their infirmities, when they are ſanctified; and become the children of God. If he had mercy upon them, when they were in the gall of bitterneſs, and in the bond of iniquity, and knit them unto himſelf; ſurely he will not caſt them off, now they are members of his body. The Apoſtle preſſeth it as a forcible argument, Rom. 5.8, 9, 10. God commendeth his love to us, in that while we were yet ſinners, Chriſt died for us: Much more then being now juſtified by his blood, we ſhall be ſaved from wrath through him. For if when we were enemies we were reconciled to God, by the death of his Son; much more being reconciled, we ſhall be ſaved by his life. As if he had ſaid, Undoubtedly our ſtate of enmity againſt God, would rather have prevented our reconciliation; than the remainders of ſin can now prevent our ſalvation. There is nothing can be imagined to come in now as an obſtacle in the way of our ſalvation; but p. 183would have much more proved an obſtacle to impede our converſion. If we were ingraffed into Chriſt, through the ſuperabundant love of God, notwithſtanding our former walking in a courſe of ſin: without controverſie we ſhall abide in Chriſt, he will never withdraw from us, becauſe of ſome unallowed failings. And beſides, remember, that when Chriſt married believers unto himſelf, and gave up himſelf unto them, he did it in judgment. He did not act raſhly, and in conſiderately; but he knew well enough their frame, what creatures they were, to what failings they were ſubject, and what remainders of corruption would ſtill abide in them, Hoſ. 2.19. I will betroth thee unto me in righteouſneſs, and in judgment, and in loving kindneſs, and in mercies. And that promiſe is obſervable, Pſal. 89.30, 31, 32. If his children forſake my law, and walk not in my judgments: if they break my ſtatutes, and keep not my commandments; then will I viſit their tranſgreſſions with the rod, and their iniquity with ſtripes: nevertheleſs my loving kindneſs will I not utterly take away from them, nor ſuffer my faithfulneſs to fail. Mark it, God doth own them as the children of Chriſt notwithſtanding their manifold infirmities. Though he may correct them, in his fatherly diſpleaſure, for their ſins; yet he will never wholly forſake them: The continuance of his love being not bottomed on their abſolute perfection in the faith; but upon his own faithfulneſs.

2. A ſecond thing which is moſt likely, but ſhall not be able to prevail to diſſolve this union, is, The violent aſſaults of the devil, by way of temptation. He is a potent and cunning adverſary, and will be ready to put forth all his ſtrength and ſubtlety p. 184againſt the children of God; to make them loſe their hold of Chriſt, and if it were poſſible to ſeparate betwixt them and the Lord Jeſus. And this is the very ground of the deſpondency of poor afflicted ſpirits. When they are ſtrongly buffetted by Satan from without, and find their luſts ſtirring within, they are apt to yield up the cauſe, and to ſay in their hearts, We ſhall one day periſh by the hands of Saul: we ſhall never be able to hold out againſt this powerful aſſailant. But mind it Chriſtians, Although this ſhould much excite you to watchfulfulneſs, yet here is no cauſe of diſcouragement. Is Satan a potent enemy? yet he is a conquered enemy. That Chriſt who dwelleth in you, hath broken the power of hell, and brought under the prince of darkneſs. His temptations ſhould quicken you to run to Chriſt for ſuccour, and to claſp the faſter about him, and in no wiſe to caſt off your confidence. A ſincere believer in this caſe, ſhould recollect himſelf with David, Why art thou caſt down O my ſoul? and why art thou diſquieted within me? Is not my Saviour ſtronger than the ſtrong man armed? Can it be imagined that he delivered me out of the ſnare of the devil, that he might give me up again unto his will? Did he break in with a mighty force upon my ſoul, and eject the devil out of his habitation, and come and dwell in me; that afterwards he might ſurrender up his dwelling place to his greateſt adverſary? Why, Satan by being mine enemy, is Chriſt's enemy thereby; in whom I am, and unto whom I am cloſely united; and he wil never ſuffer him to get the victory. Although he may permit him to vex and diſquiet me for a time, that my faith may be exerciſed, **Deus bonos non negligit cum negligit: nec obliviſcitur, ſed quaſi obliviſcitur. Ideo videtur deferere, quia non vult deſeri.yet he will p. 185bruiſe him under my feet ſhortly, Rom. 16.20. Mark, how he rebuketh the devil in the caſe of Joſhua, Zech. 3.2. And the Lord ſaid unto Satan, The Lord rebuke thee, O Satan, even the Lord who hath choſen Jeruſalem rebuke thee: is not this a brand pluckt out of the fire? q.d. Have I preſerved him to this time by a ſpecial preſervation, that now I might deliver him into thy mercileſs hands? So, doth Chriſt pluck poor ſouls as firebrands out of the fire of the wrath of God, and gather them into his own kingdom; that afterwards he may give them up to the prince of darkneſs? Mat 16.18. Ʋpon this rock will I build my Church, and the gates of hell ſhall not prevail againſt it. The gates of bell] that is, all the power and policy, all the might and craft of the devil and his adhaerents. The gates of Cities were the places where their arms and ammunition were laid up; and there their Judges and Counſellors were wont to meet, and adviſe for the good of the place. So that by the gates of hell is meant, the ſtrength and crafty machinations and devices of Satan and his inſtruments: they may trouble and vex the Saints of the moſt High, but they ſhall not prevail againſt them: not againſt the meaneſt faithful member of the Church; becauſe they are built upon the rock. For it is not only the Church in general that is built upon that rock, but every particular Saint. Behold I lay in Sion a chief corner stone, elect, precious: and he that believeth on him ſhall not be confounded, 1 Pet. 2.6.

3. A third particular that is moſt likely to diſunite a Believer and the Lord Jeſus, is, The allurements of the world. Temptations objected, **Temptations are, 1. Injected, ſuch as the tempter darts immediately into the ſoul. 2. Aſcendent, which ariſe from ſome ſtirred humour or inferior faculty. 3. Objected, which proceed from external objects, baited and ſuited to the inclination of the Spirit.(as p. 186the Schools diſtinguiſh) the luſts of the fleſh, the luſts of the eyes, and the pride of life; as the Apoſtle giveth us an inventory of all the worlds goods, and accommodations, 1 Joh. 2.16. Theſe were the very engines whereby our firſt parents were ſeduced: and commonly they have a great influence on the ſouls of their poſterity. To follow after which ſome have made ſhipwrack of faith, and put a good conſcience far away from them. For the pleaſures of ſin, they have forſaken Chriſt: and for earthly profit and advantage have let go the purſuit of heavenly bleſſings: and to get honour of men, have neglected that honour that cometh of God only. See Luk. 8.14. 2 Tim. 4.10. John 12.42, 43. But theſe are outſide Chriſtians, who thus forſake their ſtation, and run away from their Maſter: **Charitas quae deſcri poteſt, nunquam vera fuit. Aug.Such as are indeed ingraffed into Chriſt, will never let him go: For they have renounced theſe things already for his ſake; when they firſt gave themſelves unto the Lord, it was upon theſe terms, That they ſhould be ready to ſuffer the loſs of all things at his command. They find in the enjoyment of Chriſt more ſolid and ſubſtantial pleaſure, than ſin can miniſter unto its followers; and greater riches than the whole earth can afford: They account it their higheſt dignity and preferment to be in him, and of the number of his attendants: They ſee that in the Covenant, which doth infinitely out-bid the world, in all that it can promiſe unto them that ſerve it. Beſides, Through the p. 187Croſs of Chriſt the world is crucified unto Believers, and they are crucified unto it, and redeemed from it: So that it cannot have that power and prevalency over them, as upon others, Gal. 1.4. Gal. 6.14.

4. Falſe teachers and ſeducers may be thought likely to diſſolve this union. They have oftentimes cunning artifices to deceive, and are of unwearied diligence to gain Proſelytes, and to make them the children of hell. They are wont to come as meſſengers of righteouſneſs, and transform themſelves into the Apoſtles of Chriſt. They pretend to high attainments, and plead the Spirit, and new light, for introducing their abominations. And may not theſe ſubtle emiſſaries of the devil overturn the faith of God's people? May not they ſo prevail, as to make a ſeparation between Believers and Chriſt? Why Sirs, the holy Ghoſt hath given ſufficient warrant to aſſure us it ſhall not be. They may lead captive ſilly, unſettled perſons, who are laden with ſins, and led away with divers luſts: They may beguil unſtable ſouls, who though they have been in the School of Chriſt, were never taught the truth as it is in Jeſus: Nay, they may poſſibly fly blow the ſouls of Chriſts peculiar ſervants with wretched errors, and taint their faith; but they ſhall not be able to overturn their faith: For the foundation of God ſtands ſure, as the Apoſtle aſſerteth expreſsly in this reſpect, 2 Tim. 2.18, 19. And therefore their ſeductions are mentioned, as to deceiving the elect, with an [if it were poſſible] Mat. 24.24. For there ſhall ariſe falſe Chriſts and falſe Prophets, and ſhall ſhew great ſigns and wonders: inſomuch that (if it were poſſible) they ſhall deceive the very elect. Intimating that eventually it is p. 188impoſſible: they are placed out of harms way, they are put through grace without the reach of their gunſhot, as to a total ſeduction from the faith: as having an unction from the holy One, whereby they know all things, 1 Joh. 2.20. Not that this ſhould imbolden the godly to be tampering with errors: If a man will tread upon hot coals, his feet may be burnt and ſcorched, though withal his life may be preſerved. But this ſhould make you the rather heedful, to ſtick faſt unto the truth; that it may be evident you are ſuch as they have no power over to lead aſide into the error of the wicked. It is the very particular conſideration which the Apoſtle John preſſeth upon Believers, why they ſhould not hearken unto ſeducers, when they teach for doctrines mens inventions, and uncouth notions of their own: Becauſe they were ſufficiently taught of Chriſt, and his word was a plentiful directory unto them, without the help of other additions: and becauſe they ſhould abide in Chriſt; therefore they were not to be followers of falſe teachers, 1 Joh. 2.26, 27.

5. Troubles and perſecutions for the ſake of Chriſt ſhall not be able to diſſolve this union. They may ſeem to be providences very likely to do it: When Chriſtians ſhall be dragged into priſons, and abridged of their comforts, and reduced into hardſhips and extremities; when they ſhall have trial of cruel mockings and reproaches, yea moreover of ſcourgings, and torturings in the ſevereſt manner that the wicked heart of man can invent: and when all theſe things might be avoided, if they would but part with Chriſt. Will not ſuch ſore perſecutions from the world, drive them back again for deliverance into the world, out of which p. 189they were called? Do but mark, how confident the Apoſtle is of the contrary, Rom. 8.35, 36, 37. Who ſhall ſeparate us from the love of Chriſt? Shall tribulation, or diſtreſs, or perſecution, or famine, or nakedneſs, or peril, or ſword? (As it is written, for thy ſake we are killed all the day long, we are acounted as ſheep for the ſlaughter.) Nay in all theſe things we are more than conquerours, through him that loved us. How more than conquerours? Why, q. d. We are ſo far from being foiled, that we are brought off with advantage: our faith is thereby fourbiſhed, and our patience ſtrengthened, our other graces are quickned, and our experiences increaſed. When conquerours get a victory over their enemies, it is ſeldom or never but with ſome loſs to themſelves; but we are gainers by our troubles. Our ſpiritual ſtrength is augmented, and our vigour heightened to a more intenſe degree, and we come purified as gold out of the fire of tribulation. So that we can glory in it; For tribulation worketh patience, and patience brings experience, and experience begetteth hope, and hope maketh not aſhamed, becauſe the love of God is ſhed abroad in our hearts. As you have it in that climax or gradation, Rom. 5.3, 4, 5.

In the winter of adverſity the leaves drop off, and the withered boughs are pared away; but the living branches abide. And the reaſon of it is this, Becauſe when Chriſt bringeth his people into diſtreſs and trouble for his Name, he hath promiſed to ſtand by them, and to afford them ſtrength ſufficient for their ſupport, under thoſe diſtreſſe…, Iſa. 42.2. When thou paſſeſt through the waters, I will be with thee; and through the rivers, they ſhall not overflow thee: when thou walkeſt through the fire, thou ſhalt not be burnt; neither ſhall the flame kindle upon p. 190thee. When Chriſt reduceth them into ſuch ſtraits, as they never had experience of; he will then miniſter to them ſuch ſtrength and aſſiſtance, as they never had before experience of. As ſure as he is a God of faithfulneſs he will do it; according to that precious word, 1 Cor. 10.13. God is faithful, who will not ſuffer you to be tempted above that you are able: but will with the temptation alſo make a way to eſcape, that ye may be able to bear it. But may ſome poor diſconſolate ſoul ſay, I may quickly be called into temptations and troubles, and I find no ſtrength nor ability, O what is like to become of me at ſuch a ſeaſon? I am afraid I ſhall ſink under the burden. Why, mind the promiſe, he will do it with the temptation: It is not ſaid he will give ability before the trial; but when you are called to uſe it, you ſhall not fail of it: You ſhall have it time enough againſt you have occaſion to exerciſe it. My brethren, it is an excellent word of promiſe, an eſtabliſhing word, if we had hearts to believe. And indeed it is according to what the Saints of God have experimentally found. How faint-hearted was Mr. Sanders in the dayes of Qu. Mary, and very doubtful of himſelf, till he was actually brought into ſufferings? How dead-ſpirited was Mr. Glover, till he was reduced to the pinch? and then he could cry out, He is come, He is come. Nay how cowardly and full of fear was Moſes himſelf, till he was ingaged in his work? as appeareth from the excuſes he made to evade the imployment, Exod. 4.1, 10, 13.

6. Death it ſelf, which is the great ſeparating providence, that parts between a man & all his worldly accommodations, that parts between friends and kinsfolks, between brethren & ſiſters, & the neareſt p. 191and deareſt relations, ſhall not ſeparate believers from Jeſus Chriſt: But ſtill they are entirely in him, even when they are dead. As it was in the death of Chriſt himſelf, though it made a ſeparation between his body and ſoul, yet it did not ſeparate the humane nature from the divine: So it is in the death of the Saints, Though it rend the ſpirit from the fleſh, yet it can part neither from the Son of God. The very bodies of Believers are ſtill united unto Jeſus, even when they are dead; and ſhall be raiſed up again (as I will ſhew you afterwards) by vertue of that conjunction. Therefore they are ſaid to ſleep in Jeſus, 1 Theſs. 4.14. and, Bleſſed are the dead that die in the Lord, Rev. 14.13. It is not ſaid only, They that die for the Lord, but in the Lord. A man may ſuffer death, in ſome caſes, for the true Religion, that never was ſincere therein: But if a perſon die in Jeſus, then he is bleſſed indeed. Upon the upſhot of all, I may well conclude this point with that of the Apoſtle Paul, in anſwer as it were, to this queſtion we are upon, Rom. 8.35. Who ſhall ſeparate us from the love of Chriſt? q. d. Is a Believers union with Chriſt a diſſolveable union, or not? Can it be broken aſunder? Or, if you will, rather underſtand it by way of aſſertion, though delivered interrogatively: For nothing is more ordinary than for affirmative interrogations to denote a vehement denial of the matter queſtioned. As if he had ſaid, This union is altogether inſeparable; nothing can part betwixt a Believer and Chriſt. So faſt are they glewed and linked together, that they ſhall never be divided, or broken aſunder again. For ſaith he, v. 38, 39. I am perſwaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature, p. 192ſhall be able to ſeparate us from the love of God, which is in Chriſt Jeſus our Lord. That's the ſecond thing I intended, for the confirmation of this property of a Believers union with Chriſt, viz. the inſeparableneſs of it.

3. A little to vindicate this point from the grand exceptions thas are made againſt it, I will lay down only two rules.

Rule. 1. This doctrine of the perſeverance of a ſincere Believer in the faith, or the inſeparableneſs of his union with Chriſt, is ſo far in it ſelf, from being as enemy to practical holineſs and new obedience, that if rightly improved it will be a mighty incentive and provocative thereunto. It will have a powerful influence to inlarge a mans heart, to run the ſteps of God's commandments; and to cauſe him to take heed unto himſelf, to continue upright and undefiled in the way of the Lord. This aſſertion I maintain, to obviate the main cavil and objection that is made againſt this comfortable truth. For there is an aſperſion caſt upon it, as if it were not a doctrine according to godlineſs: as if it did miniſter occaſion to ſlothfulneſs, and careleſsneſs, and carnal ſecurity. They will be ready to ſay, who are the oppoſers of this truth, if a perſon be in Chriſt, ſo as to be ſure he ſhall in no caſe be ſeparated from him; then they will be apt to think they may live as they liſt: that they may take what liberty they pleaſe, to indulge the fleſh, and ſatisfie their luſts, and walk in a way of licentiouſneſs; ſeeing whatever they do, they ſhall abide in a ſtate of grace, and come ſafe to heaven at the laſt, Thus a door, ſay they, would be opened to all manner of wickedneſs. But mind it Sirs, It is a calumny falſely laid to the charge of this doctrine: For in it ſelf, it is a ſtrong p. 193argument and motive unto holineſs: It is a conſideration that may have a tendency to the mortifying ſin, and awakening the Spirit, if rightly preſſed on the ſoul: and thus it will be improved by a gracious heart. **Hac igitur certitudo [perſeverantiae] non poteſt conſiſtere cum deliberate propoſito peccandi, nedum tale quid cauſari. Piis exercitiis procreatur & conſervatur; eadem etiam invicem procreat, conſervat, & auget. Ameſ. Coron.'Tis true, there is not the moſt wholſom herb, but a toad or ſpider may ſuck poyſon from it: there is not the moſt heavenly doctrine, but a carnal heart will pervert it unto evil; eſpecially ſuch truths as are purely evangelical, that hold forth the free grace of God, Jude 4. They turn the grace of God into laſciviouſneſs; that is, not only the experience which they have of the grace of God, in the exerciſe of it, in their preſervation, and affording to them means and ſeaſons for working out their ſalvation: but it ſeemeth principally to be meant of the doctrine of the grace of God. There is no doctrine more influential in its native tendency, to the ſubduing of ſin, and crucifying the fleſh, and quickning to a cloſs walking with God: But ungodly men wreſt it, and writhe it, to countenance their filthineſs. So hath it befallen this particular point of the Saints perſeverance; though in its proper cauſality, it will help to cleanſe a man from all the filthineſs of the fleſh and ſpirit, and make him vigorouſly to purſue the deſignes of holineſs. See what uſe the Apoſtle Peter makes of it, 1 Pet. 1.5, 13. He had before told them, that they were elect according to the foreknowledge of God, v. 2. and that this grace of election had broken forth in their regeneration from whence they had a lively hope of enjoying the inheritance prepared p. 194for the Saints, v. 3, 4. And then he doth aſſure them that they were kept by the power of God, is the ſtate of grace, that they might not fall ſhort of actually poſſeſſing what they hoped for, v. y. &c. And in the cloſe of all, he ſubjoyneth this exhortation, v. 13. Wherefore gird up the loyns of your minds, be ſober, and hope to the end, for the grace that is to be brought unto you, at the revelation of Jeſus Chriſt. As obedient children, not faſhioning your ſelves according to the former luſts, in your ignorance: but as he which hath called you is holy, ſo be ye holy in all manner of converſation; q. d. If God hath graciouſly taken care of the concernment of your ſouls, will not you be diligent to advance the glory of his grace? Will not you be aſhamed to ſin againſt him, who hath in every reſpect dealt ſo bountifully with you? If the Lord has not been unmindful of ſecuring your ſalvation, will not you mind his honour, and follow his conduct? Should not this mightily prevail upon you, never to caſt off this God, but to cleave unto him unto the end? O ſet diligently, and induſtriouſly, about your work; be ready and prepared for all the wayes of holineſs, and to continue ſtedfaſt, and unmoveable therein. Do not walk as the generality of people walk, nor as your ſelves have formerly walked: for God hath called you out of the world, and prepared for you a kingdom; and taketh care of your preſervation, that you may come to the enjoyment of it. This is the proper uſe of this doctrine; which will plainly appear, if you ſeriouſly weigh theſe four things.

1. That God hath not promiſed to preſerve his people in the ſtate of grace, and union with Jeſus Chriſt, whether they be holy or no, or however they walk: But the promiſe is to keep them in the exerciſe of p. 195grace & in the ways of holineſs that ſo they may not be ſeparated from him. If any repreſent it in another dreſs, it is not the Scripture doctrine of perſeverance; but they endeavour to caſt a ſlurre upon it. We do not teach, that God hath ingaged to bring his people ſafely to heaven, let them live as they liſt: or, that he will keep them from falling away from Chriſt, though they caſt off the fear of the Lord, and run to all exceſs of riot: But God hath ingaged to inable them to live the life of the juſt, and to cauſe them to fear his Name, and through the Spirit to mortifie the deeds of the body, that ſo they may never draw back to perdition, 1 Pet. 1.5. Ye are kept by the power of God, through faith, unto ſalvation. It is not ſaid, God will keep them by his almighty power, whether they believe or no: but he will ſuodue their unbelief, and ſet their faith on work, in order to their being ſecured, Jer. 32.40. I will put my fear into their hearts, that they ſhall not depart from me. Mark, it is not ſaid, They ſhall never depart from G…d, though they ſlight his word, and deſpiſe his Majeſty, and reject the fear of his Name: But he will maintain in their hearts an holy aw, and dread of him, that ſo they may never be caſt out of his favour.

2. Conſider, That the contemplati…n of this mercy, and ſeriouſly pondering it in the heart, by Believers, that God hath ſo knit them unto his Son, that they ſhall be ſtill growing up into him, and never be ſeparated from him, will be of notable efficacy to draw forth their love back again to the Lord and to kindle is their breaſts a fervent affection towards him. Which love ſo kindled, is a mighty quickner to obedience. Love is a commanding paſſion, that p. 196will ſet all the powers of a mans ſoul on work, to pleaſe the party that is beloved. It will level mountains, and make rough wayes ſmooth, and no difficulties will deter it. What will not a man do for one whom he dearly loveth? You know what is ſaid of Jacob, Gen. 29, 20. Although he ſerved ſeven years hard ſervice for Rachel, the drought conſumed him by day, and the froſt by night, and his ſleep departed from his eyes; yet it was as nothing to him, becauſe he loved her. Why Sirs, a pure, entire, and affectionate love to God, would cauſe men willingly to ſpend themſelves in his ſervice: it would make them very cautious and fearful leſt they ſhould diſhonour him, or ſin againſt him. Now this great priviledge of an indiſſoluble union with Chriſt, will mightily inflame the heart with affection, and ſtir up a perſon to thankfulneſs. Will the ſoul of a Believer be thus arguing with himſelf, hath the Lord Chriſt been pleaſed not only to give me a tranſitory glimps of his favour, (which yet was more than ever I deſerved) but taken me into everlaſting fellowſhip with him? O what ſhall I render to the Lord? How ſhall I ſufficiently expreſs my readineſs to ſerve him? Wherein may I be inſtrumental to ſhew forth his praiſe? Surely I will cleave to this God as long as I live, and call upon him whilſt I have a being: I will never more rebel againſt him, Pſal. 31.23. O love the Lord all ye his Saints, for the Lord preſerveth the faithful. If it be meant of temporal preſervation; of how much greater force will the argument be upon the account of ſpiritual grace and eſtabliſhment? How ſhould a Believer ſay with David? Pſal. 116.1, 2. I love the Lord, becauſe he hath heard the voice of my ſupplications: Becauſe he hath inclined his ear to me, I p. 197will call upon him as long as I live. Surely, it is ignorance, and unacquaintedneſs with the workings of the Spirit in a ſanctified heart, that makes men think doctrines of free grace are incouragements to ſin.

3. The conſideration of the inſeparableneſs of a Believers union with Chriſt, ſhould cauſe a Chriſtian to entertain a holy jealouſie, and ſuſpition over his own ſoul; leſt at any time he ſhould draw back from the faith: That by his fixedneſs in the wayes of God, it may more abundantly appear, that his profeſſion of godlineſs was a ſincere profeſſion. For if perſons are unſtedfaſt in the Covenant of God, it will be a ſhrewd evidence that their hearts were not right with him. If they do not hold on their way in the practiſe of godlineſs, it will be manifeſt that they went no further, than the form of godlineſs carried them. So that the doctrine of perſeverance is an awakening doctrine: It ſhould awaken us to be watchful over our ſelves, and to work out our ſalvation with fear and trembling. For then we are made partakers of Christ, if we hold faſt the beginning of our confidence ſtedfaſt unto the end, Heb. 3.14. That is, then it will evidently appear, that we are partakers of him, and have a ſhare in his death. If we ſall away from Chriſt, it will be an undeniable token, that we were never ſpiritually ingraffed into him.

4. A due meditating upon the inſeparableneſs of a Believers union with the Lord Jeſus, will incourage the ſoul of that believer in reſiſting, and repelling the inſtigations of the devil; and ſtanding faſt againſt all ſollicitations to ſin. Through grace (thinks a godly man) I ſhall get the victory, and therefore I will ſtir up my ſtrength to the fight. I ſee it is not in vain p. 198to ſtrive againſt the wicked one. If God ſhould leave his children in their own hands, to ſtand or fall according to the exerciſe of their own power; then indeed their hearts might ſink, and their courage might flag: But ſeeing God hath ingaged for my perſeverance in the faith, I will wreſtle with all my might, and uſe the utmoſt diligence; for it will not be in vain ſo to do, Pſal. 27.14. Wait on the Lord, and be of good courage, and he ſhall ſtrengthen thine heart: wait I ſay on the Lord. Hath God promiſed to preſerve you, then be ſtrong in the Lord, and in the power of his might; follow hard after him, and urge him with his promiſe; and in his way you may expect the accompliſhment of it.

This is the firſt rule for vindication of that property.

Rule 2. The many counſels and warnings which Chriſt hath given to his people, to look well to themſelves, leſt they ſhould loſe their hold of him, and be ſeparated from him; are no proof at all that they may be ſeparated; or that their union with him may be diſſolved. God's injunctions upon them to keep themſelves, and his ingagement to be their keeper; do not interfere one with the other; but may well conſiſt and ſtand together. And the reaſon is evident, Becauſe theſe cautions an… commandments, are the very means which God is pleaſed to make uſe of, for their eſtabliſhment in the faith: whereby he doth fulfil his promiſe for their ſafeguard, and together with which he doth convey his Spirit into their hearts, for prevention of their apoſtacy. This is according to that Statute Law of the Lord of hoſts, That his Spirit ſhall go forth in his word, and with his word, Iſa. 59.21. Will ſome ſay? To what end doth God ſo p. 199often warn Believers that they draw not back to deſtruction, if they are not liable thereunto? True, it doth ſuppoſe that they are liable to apoſtacy in themſelves, **Verè dicitur fidelem poſſe à fide ſuâ deficere, quum ſcilicet in ſe & principiis ſuis intrinſecis conſideratur ſolis: ſic enim defectui ſubjicitur & mutabilis exiſtit. Deas tamen immutabili faedere ſpoſpondit ſe conſervaturum in ſais faederatis principium illud vitale. Hanc autem promiſſionem non ſolet exequi, niſi verbi miniſterio, & ſimilibus auxilils adhibitis. Ameſ. Coron.and without divine aſſiſtance would totally backſlide and periſh from the right way: But God hath graciouſly, undertaken for their preſervation and abidance in Chriſt; and theſe cautions are the means for the acompliſhment of that undertaking; and wherewith he ſends forth the holy Ghoſt to ſtrengthen them, that they may abide in his Son, Joh. 17.17.

Thus I have finiſhed my anſwer to the fourth head of enquiry, touching the moſt ſignal properties of a Believers union with Jeſus Chriſt.